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LIBRARY OF CONGRESS. 



Chap. Copyright No.„._ 

Shelf^L^D^.^^^^ 



UNITED STATES OF AMERICA. 



;l(r 



A RAMBLE 
AT SEWANEE 



Education without Christianity plucks 
flowers grown by the co- operation of Divin- 
ity, including the exalted humanity of Christ, 

from their Root. 

C. F. H. 



*'/ am the door.'' Christ said this of 
Himself for everything human, not exclud- 
ing ignorance and learning— poverty and 
wealth — labour, and rest — poetry and mu- 
sic — art and prose — history and philosophy — 
law, ethics, and politics — science and sociology 
—for EVERYTHING HUMAN that should prop- 
erly stand and rise ; Christianity, in its per- 
fection, is the singing of birds at the door, 
received by Christ's perfect huinanity, and 
permeating all with the Gloria in Excelsis. 

C. F, H. 



A RAMBLE AT SEWANEE 

THE SEAT \^" ^\ 



OF THE 



UNIVERSITY OF THE SOUTH 



BACCALAUREATE SERMON, A.D. 1896 



BY 

Rev. CHARLES F. HOFFMAN 

D.D., LL.D., D.C.L. 




NEW YORK ^V 

E. & J. B. YOUNG & CO. ^r^ 

Cooper Union, Fourth Avenue C\^ K\ ■* \i** 




i^J^^i^ 



Copyright, 1896, by 
E. & J. B. YOUNG & CO. 



TROW DIRECTORY 

PRINTING AND BOOKBINDING COMPA!«Y 

NEW YORK 



THE HOUSEHOLD IN THE HOSPITABLE HOME, 

FULFORD HALL, SEWANEE, TENNESSEE, 

IN MEMORY OF 

UNFORGOTTEN KINDNESS 



University of the South, 
Sewanee, Tenn., August lo, 1896. 

Rev. and Dear Sir : 

I am instructed to request for publication 

a copy of the able and instructive discourse 

delivered by you in St. Augustine's Chapel 

on Commencement Sunday, August 2, 1896. 

Very respectfully, 

Geo. R. Fairbanks, 
Secy of Executive Committee, 

Rev. Chas. F. Hoffman, D.D., LL.D., 
D.C.L. 



Castlewall, 
Elberon, N. J., August 18, 1896. 
Mr. Geo. A. Fairbanks, Sec' y of Executive 
Committee^ University of the Souths Se- 
wanee^ Tenn. 
Dear Sir : 

I am honoured by the request, through 
you, for the publication of my sermon deliv- 
ered on last Commencement Sunday. In 
complying with this I hope some service will 
be rendered to the admirable University you 

represent. 

Very respectfully, 

Chas. F. Hoffman. 



INDEX OF CONTENTS 



Adam's nature, Christ took, without per- 
sonality, Appendix II. 
Advance, Addenda H 
Angels of the Text, page 14 
Association, page 141 
Athletics, Appendix IX. 
Athletism, Christian, page 50 

Body, our Lord's body always a spiritual, 
Appendix II. 

Character-making, page 14 
Character of Christ not special, Appendix II. 
Charity, pages i, 8, 60 
Christ, all things lead to, Addenda I 
Christ and other teachers, Appendix 11. 
Christ, character of, general, Appendix II, 
Christ impeccable. Appendix II. 
Christ in the world, Appendix XI. 
Christ, moral discipline of. Appendix II. 
Christ our example, Appendix II. 
Christ, the reigning, page 36 
Christ took Adam's nature without person- 
ality, Appendix II. 



Index of Contents 



Christ, under, page 53 
Christ's divinity, Appendix II. 
Christ's dominion, page 34 
Christ's earthly rewaids, Addenda A 
Christ's sinlessness compatible with tempta- 
tion. Appendix II. 
Christian triumph, page 33 
Christian wisdom, page 35 
Christianity, practical, page 17 
Christianity suited to man, Appendix IV. 
Church, a great, page 38 
Church, a strong, page 39 
Church purity, page 37 
Church, the true, page 32 
Circling the world. Appendix X. 
Comparisons, page 48 
Concentration, page 20 
Conscience, Addenda G 

Day-making, page 18 
Diligence blessed, page 24 
Discernment, page 45 
Discipline of Christ, Appendix II. 
Disease expelled by holiness, Appendix II. 
Dissimulation, no, page 23 
Divinity, Christ's, Appendix II. 
Dominion, Christ's, page 34 

Education, Appendix VII. 
Education, high, page 27 



Index of CoJttents xi 

Evil, hidden, page 46 
Evolution, Addenda D, E, H 
Example, Christ our, Appendix II. 

Faith, page 51 
Fellowship-greatness, page 25 

Gems, page 57 

Generosity, Christian, page 47 
God, love of, Appendix XV. 
God's telegraph, page 31 
God-man and men, the, page 44 
Godly rays, page 29 
Good fruit, page 6 
Grace, Addenda G 

Health, Appendix IX. 

History of Christ in evolution, Addenda H 

Holiness expels disease. Appendix II. 

Humanity, Christ's and ours, Appendix II. 

Humanity, Christ the King of. Appendix I. 

Humanity, true, page 30 

Humility, page 40 

Impeccable, Christ, Appendix II. 
Incarnation, Hooker on, Appendix II. , Ad- 
denda D 
Incarnation, the, page 5 

King, revelation of the, Appendix I. 

Last, first, page 7 
Law, Addenda H 



xii Index of Contents 

Life, ideal, page 19 
Life, University, page 26 
Life's mission, Addenda B 
Light, central, page 9 
Live, how to. Appendix XIV. 
Love of God, Appendix XV. 

Man, a, Appendix XIIL 

Man, Son of, not a man, Appendix II. 

Manhood, road to, page 4 

Martyrdom, living, page 14 

Mercy and pity, page 41 

Mission, life's, Addenda B 

Mission, personal, page 21 

•Mixture of peoples, Appendix III. 

Money-power, Addenda F 

Moral discipline of Christ, Appendix II. 

North and South, page 10 

Peoples, mixture of, Appendix III. 
Personal mission, page 21 
Personality, Christ took Adam's nature with- 
out his, Appendix II. 
Personality not transmissible, Appendix II. 
Pity and mercy, page 41 
Post- Graduate University, Appendix III, 
Power of money. Addenda F 
Practice, page 52 
Prayer, page 55 
Prayer Book, page 40 



Index of Contents xiii 

Prosperity, true, page 28 
Purity, Church, page 37 
Purpose, page 22 

Rays, cross, page 49 

Rays, godly, page 29 

Reform, Christian, page 42 

Religion in education, Appendix VII. 

Reverence, Addenda E 

Rewards on earth, Addenda A 

Seemliness, page 2 

Sinlessness of Christ compatible with temp- 
tation, Appendix II. 

Son of man, Appendix II. 

Soul-culture, page 16 

Spiritual body, our Lord's always a, Appen- 
dix II. 

Supremacy of Christ, pages 33, 36 

Teacher, the true, page 43 

Teachers, Christ and other, Appendix II. 

Telegraph, God's, page 31 

Temptation of Christ compatible with His 

sinlessness, Appendix 11. 
Text angels, page 12 
Theotokos, Appendix II. 
Triumph, Christian, page 33 

University life, page 26 

Value of things, Appendix V. 



xiv Index of Contents 

William of Wykeham, page 54 
Wisdom, Christian, page 35 
Working with God, page 56 
World, circling the, Appendix Xo 
Wreath, charity, page 8 

Youth, education of, Appendix VII. 
Youth, solemnity of, page 13 



A RAMBLE AT 
SEWANEE 

" Charity . . . doth not behave 
itself unseemly,'' — i Cor. xiii. 4, 5. 

A VISIT to Sewanee's grand 
and extensive domain suggests 
a ramble in greatness for gems. 
Harmoniously, my text, be- 
yond its specific exegesis, whis- 
pers likewise. If you will ac- 
company me, whatever the 
poverty of my words, some will 
be designated. 

'' Charity '' — true love — 
'*doth not behave itself un- 
seemly.'* I quote these words 
as the motto on the flag of our 



The Seemly One 



excursion. I use them in the 
fulness of love for practical 
application. They thus con- 
front us with God, the only 
seemly One— God manifest in 
the flesh, Jesus Christ — God 
the Guider, the Holy Ghost ; 
but they ally us, by humanity 
mostly, to God manifest in the 
flesh. In this emphasis they 
call us to tread, as we may, in 
the steps of the Light, the 
Example, the Saviour of the 
world, Who, before the flesh, 
in the flesh, out of the flesh, 
and in His glorified flesh, has 
never gone wrong, or known 
sin in Himself. Through the 
*' All' Power " prize which 
Christ gained in His hypostat- 
ic life — through His Ascension 



On the Throne 



into Heaven — through His 
present reigning crown^ He is 
bringing, in wisdom and love, 
all things into subjection. 
Now, Qfod. speaks, in the grand 
sweep of Christ's administra- 
tion over the nations of this 
terribly fallen world, and be- 
stows the blessings of Chris- 
tianity. Herein the supremacy 
of Christian countries is patent. 
Herein Christ now confers 
great rewards ^ on earth. H ere- 
in is the Epiphany-star for man 
in his free-will. Herein the 
Finger points to the enthroned 
Christ, the Founder of the 
Catholic Church, viewing sat- 
isfactorily the working most 
healthfully of His leaven. 
Herein the Spirit calls the na- 

^ See Appendix I. ^ Addenda A. 



Road to Manhood 



tions to surmount imperfec- 
tion after imperfection, and to 
nobly advance from glory to 
glory toward perfect manhood. 
Herein God is brought man- 
ward and man God-ward. In 
this spirit this University, 
above all else, exists. Herein is 
recognized the most essential 
part of education, that which 
produces the most perfect hu- 
manity and Godlikeness, under 
and in Jesus Christ — God and 
man. The exclusion of Jesus 
Christ, to Whom has been 
given the government of this 
world, in His power as the 
God-man, bears condemnation 
on its face. He is the manifest 
Ideal and Reality for the human 
race. Asking Christ to vacate 



The Incarnation 5 

goes back to the Gadarenes, 
who besought Him to depart 
from their coasts. When will 
the world learn that in the re- 
demption of all mankind by 
God the Son, the great hub^ of 
life is the Incarnation, whereby 
God became man, and man was 
taken into God. ''Perfect 
God," says Pusey, '* He be- 
came perfect man,^ that He 
might thereby perfect the 
whole of man." From this 
pivot of the holy wheel within 
all wheels have sprung ''the 
goodly fellowship of the proph- 
ets," " the glorious company of 
the apostles," " the noble army 
of martyrs," the manly mem- 
bers of "the Holy Church 
throughout the world," the 

* See Addenda D. 2 g^g Appendix II. 



6 Good Fruit 

founders of this noble Univer- 
sity, inscribing their names on 
Time's tablet with Merton, 
Balliol, Chichele, Waynefleete, 
White, and others, whose 
memory is kept green by Mer- 
ton, Balliol, All Souls', Mag- 
dalen, Saint John's, and other 
colleges in Oxford and Cam- 
bridge — blessed handmaids of 
scholastic theology and God- 
ly learning ! Beyond these 
founders have here sprung 
from the Incarnation, the well- 
taught scholars who have faith- 
fully pursued their course on 
this sanctified hill of Parnassus 
in culture. In the same atmos- 
phere you have your Saint 
Chrysostom in your golden- 
mouthed Chancellor, your 



The Last, First 



practical man in your Vice- 
Chancellor — occupying the 
grade in scholarship known as 
facile princeps, the resurrec- 
tionist of this University in the 
Bishop of this Diocese, and the 
saviour of its catholicity in the 
angelic good-will of Dean Du 
Bose. I bow in reverence to 
the Churchmen of this great 
South, who, in the warmth of 
their Southern heart, have 
given, in this country, the first 
and only Church University it 
possesses. Your present loca- 
tion and name are minor to 
this. The proud heritage is 
yours, not only that in tribula- 
tion you have surpassed the 
less-afflicted North, but have 
also produced one of the great- 



8 Charity s Wreath 

est educational needs, scholas- 
tically, in this intensely eco- 
nomic age, seeking combina- 
tion and consolidation. The 
success of those great generals, 
Washington, Wellington, and 
Napoleon, has been attributed 
to their attention to details. 
In life the greater control the 
lesser, and the lesser contrib- 
ute to make up the greater. 
The aim of this University 
covers this ground. God hast- 
en the day when North, East, 
and West shall follow your 
lead ! In the great environ- 
ments of life I kneel to-day at 
your altar, and ask to place on 
your brow the wreath I bring. 
** Charity "—true love— ** doth 
not behave itself unseemly." 




ORATORY, S. LUKE S HALL, SEWANEE. 



A Central Light 9 

Educationally, by right of 
primogeniture, occupancy, and 
example, you are, for Church- 
men and others to-day, a great 
central light. While for the 
greatest harmony and power 
we need particularly a Church 
University at Washington, the 
centre of this nation, we have 
reason to hope for great things 
from you. You occupy the 
** bracing climate " of a cool- 
ing mountain in a heated coun- 
try. The words of Bush in his 
life of Saint Athanasius apply 
to you either wholly or in the 
main, in your catholic position 
in nature. '' It has been con- 
jectured,'' he says, *' that the 
very climate and atmospheric 
condition of Egypt gave a cer- 



10 North and South 

tain bias to the mind and tone 
of thought of its educated pop- 
ulation. The peculiar features 
of the country, the old-world 
monuments that met the eye, 
and the extreme heat which 
commonly prevailed produced 
a natural tendency to abstract 
speculation, to dreamy ideal- 
ism, to scholastic refinement 
and subtlety, to mental analy- 
sis, and to an imaginative and 
introspective temperament, in 
the place of that more vigor- 
ous practical philosophy which 
a more bracing climate, a cold- 
er atmosphere, and a moun- 
tainous region usually con- 
fer." So by acclimation you em- 
brace North and South, and,* 
educationally, this University 



Association 1 1 

should produce great Church- 
men and great Statesmen, as 
well as great scholars. Here, 
I am glad, Northern and 
Southern youth mingle, asso- 
ciating the English indepen- 
dence of the North, and the 
French polish of the South, 
interweaving superior qualities 
to the suppression of narrow- 
ness, and the widening of char- 
acter, into the perfectness of 
catholic seemliness. This is a 
great want that our great coun- 
try eminently needs/ We have 
very strongly divided interests, 
which nothing can remedy but 
the patriotism in the Kingdom 
of Christ, which recognizes 
that great tiTith of Christianity. 
*' If one member suffers, all 

^ See Appendix III. 



12 TexUAngels 

the members suffer with it." 
'' Charity ''—true love— ^* doth 
not behave itself unseemly." 

The spirit of our text speaks 
with power in life and all its 
ramifications. It appeals to 
the responsibility of man, call- 
ing for sight, position, preser- 
vation, prolification, progress 
in all the catholicity of man. 
Our text is filled with angels 
to guard us from danger, and 
lead us in love to safety, fulfil- 
ment, victory, and heaven. 

Particularly does our text 
speak to you, my young breth- 
ren, to-day. 

It is between infancy and 
thirty' that the moulding of 
character is accomplished. Par- 
adoxically, joyous youth is the 

^ See Appendix VII. 



Solemnity of Youth 13 

most solemn period of life. 
Your chief gifts, under God, 
depend on your first thirty- 
years. Whoever does not 
right before thirty has a bad 
outlook. He cannot say with 
any of this opportunity lost, 
with successful Richter, who 
wrote that beautiful parable 
on a wasted life, called ** The 
Dream of a New- Year's Eve," 
" I have made as much out 
of myself as could be made of 
the stuff." I am not speak- 
ing of exceptions. The fore- 
ground of your hearts are be- 
ing developed, the strength of 
your desires are becoming 
pronounced, your self-needles 
now point your direction in 
life, the springs of your lives 



1 4 Character-making 

are making their courses, the 
busts of your character now 
shape, and according to your 
sincerity and faithfulness will 
be your reality and strength. 
You have each a mission in 
life.^ This you must not doubt. 
Impressed with this, see that 
your hearts are right, and you 
are doing what you can to f ul- 
yf/ your mission, and then rely 
on your safety, being in the 
hand of God. I include in 
this, as most important, being 
Christians ^ — Christians in real- 
ity, in thoughts, words, and 
acts, continuously, as fellow- 
ship members in Jesus Christ.*^ 
To be a thorough Christian is 
the hardest thing in this life 

^ See Addenda B and Appendix V. 
2 See Appendix IV. ^ See Addenda E. 



Living Martyrdom 15 

to be, and so the most man- 
ly. It means oneness with 
Christ. It means Hamlet in. 
It means the life of life. It 
means that you are to be 
Christ's representatives. The 
age for martyrs is not dead. 
The environments, the fever, 
the divisions, the unfellowship, 
the uncharity, the worldliness 
of the age each proclaim this. 
The murmurs of the true anti- 
christ may be sounding in our 
ears from the social volcano 
over which we are living. The 
selfishness of the rich and pros- 
perous, unrecognizing their 
Stewardship under God, natu- 
rally conceives the damnation 
of their position in the right- 
eous indignation of others. If 
nothing more, the signs of the 



1 6 Soul Culture 

times call the practical arbi- 
trators of our age to consider 
"whether/' in the language of 
Ruskin, ** among national man- 
ufactures that of souls of a 
good quality may not at last 
turn out a quite leading lucra- 
tive one." Our day of rest, 
brethren, is being lost in the 
activities of the times, and the 
only way to meet it is as 
Dr. Fairbairn, Principal of 
Mansfield College, Oxford, 
suggests, **that for a day of 
rest there must be a suffi- 
ciently rested man for the 
day." The sins of the day, 
beloved, are largely the sins of 
the times, overruling imperfect 
communities and personality. 
Instead of judging too harshly 



Practical Christianity 17 

individuals, our highest duty 
as men, as Christians, as God- 
men, is to do what we can to 
control the times. Aristotle 
wrote something for the pres- 
ent and always, in the state- 
ment, **A state exists for the 
sake of a good life, and not for 
life only." All this finds its 
highest type in Christianity. 
To be a Christian, always un- 
der this, means your responsi- 
bility for Christ's honour. It 
means being baptized into 
Christ, you are mystically a 
part of Christ, and the Tem- 
ple of the Holy Ghost, which 
cannot be defiled except at 
your peril. It means that ev- 
ery true Christian must be a 
missionary in effort and work. 



1 8 Day-making 

It means personal example in 
not being dark lanterns of self- 
ishness, but shining lights, ra- 
diant centres, in your several 
spheres. It is thus the day is 
made. ''Each particle of 
light," according to Dr. Lard- 
ner, ''is a luminous centre, re- 
ceiving its light from the sun ; 
and radiating light in every di- 
rection. ' Were it not for this 
the sun's light could only pene- 
trate those spaces which are 
directly accessible to his rays. 
Thus the shining sun upon 
the window of an apartment, 
would illuminate just so much 
of that apartment as would be 
exposed to his direct rays, the 
remainder being in darkness." 
So, like the particles of light. 



Ideal Life 19 

each should form a radiant 
centre of light in life, each do- 
ing his part in his vocation, 
for a grand illumination of the 
world. This calls for a deter- 
mination, with faith and de- 
pendence on grace, to aim as 
we may for the ideal, to make, 
like Sir Joshua Reynolds, 
'' each painting the best." To 
lay down and not strive in life, 
is to make ourselves sluggards, 
inviting death. 

Seek thus, then, my dear 
young friends, a defined, set- 
tled, congruous purpose in 
life. Such a position is a 
great mother of hope, happi- 
ness, devotion, action, prog- 
ress, and a great contributor 
toward manhood and its 



20 Concentration 

crowns. Finiteness in infinite- 
ness without concentration is 
weak. Robertson of Brighton 
declared, *' Multitudinous read- 
ing weakens the mind and is 
an excuse for lying dormant. 
It is the very idlest of all idle- 
ness, and leaves more impo- 
tency than any other.'' Let 
me add, if on visiting a broth- 
er clergyinan I find his lib- 
rary, by his own selection, chief- 
ly secular works, I fear for 
strength. Apply this to the 
lawyer, the physician, and other 
specialists. With all the bless- 
ings from the labours of Gut- 
enberg, the Devil is in the 
steam-printing office, and very 
much around in the press. 
The outreaching, voluminous, 



Personal Mission 21 

** multitudinous " character of 
the newspaper of the day has 
much to do with the demor- 
alization of scholarship, the 
weakening of men by its des- 
ultory character, and in the 
present fever and crowding of 
life, especially used in intem- 
perance, makes its mark in the 
absence of intellectual giants. 
The limited cannot spread 
without thinness. Solidity is 
made by concentration. 

While a reasonable general 
cultivation is not to be neg- 
lected, the sacrifice of a man's 
mission produces a dissipated, 
inferior, lazy being, dwelling 
in a lower heaven at the best, 
being the natural fruit of in- 
fidelity in degree. The ideal 



22 Purpose 



machinery of life calls for per- 
fection in each part to demon- 
s-tration, to make a perfect 
whole. An evident purpose 
in life is demanded.^ Believe 
me, brethren, the '' Whence, 
what, and whither,'' of the ideal 
life to which we are called, is 
one that puts aside all injury 
and death, particularly from 

^ " I meet" (wrote Thomas Arnold, Priest, 
Educator, and Historian) ' ' with a great many- 
persons in the course of a year, and with many 
whom I admire and like ; but what I feel 
daily more and more to need, as life every 
year rises more and more before me in its true 
reality, is to have intercourse with those who 
take life in earnest. . , . It is not that I 
want much of what is called religious conver- 
sation ; that I believe is often on the surface, 
like other conversation, but I want a sign, 
which one catches by a sort of masonry, that 
a man knows what he is about in life ; whither 
tending, in what cause engaged" (" Univer- 
sity of Literature"). 



No Dissimulation 23 

our special forces. In this 
way make your aim the top. 
In this strive to do your best. 
Follow, as you may your sev- 
eral bents in life.^ To depart 
from this separates characters 
from acts — divorces that which 
God joins — takes the heart out 
of life — turns power into fee- 
bleness — deadens stewardship 
— brings unsatisfactory returns, 
and cries out in the language 
of the apostle and scholar. 
Saint Paul : ** Having . . . 
gifts differing according to the 
grace that is given, . . . Let 
love be without dissimulation '' 
(Rom. xii. 6-9). 

'' Charity '' — true love — 
'' doth not behave itself un- 
seemly." 

* See Appendix VI. 



24 Diligence Blessed 

Your mission settled, avoid 
the idolatry of ''soft" things.^ 
It means demoralization. Rise 
to the measure of attainable 
strength. Don't depend on 
the flash of genius or happy 
hits. Don't gamble with your 
lives. ''The men," says an^ 
other, " who have most moved 
the world have not been so 
much men of genius, strictly 
so called, as men of intense 
mediocre abilities, and untiring 
perseverance ; not so often the 
gifted or naturally bright, as 
those who have applied them- 
selves diligently to their work, 
in whatsoever line that might 
be" ("Self Help," Samuel 
Smiles). " To be constantly 
employed and never asking, 

* See Appendix VIII. 



Fellowsh ip' Greatness 2 5 

*What shall I do/" it has 
been also said, *'is the secret 
of much goodness and happi- 
ness." Christianity in the In- 
carnation and its teaching hal- 
lows labour, and through fel- 
lowship-labour, the exaltation 
of man, as nothing else can. It 
gives divine fellowship with 
the God-man, and human fel- 
lowship in its superiority. 
With moderation in all things,^ 
incisiveness in knowledge, and 
discernment, practically ap- 
plied; with method, despatch, 
accuracy, and fulfilment of op- 
portunities, you will not only 
be among the great, but be 
great yourselves. 

Passing on to a wider vis- 
ta, looking out abroad on 

* See Appendix IX. 



26 University Life 

the great changes occurring 
throughout the world — the 
growing competitions of the 
age — the disturbing aspects in 
finance and commercial life — 
the elevating educational pos- 
sibilities of high wages ^ against 
the degradation of small pay — 
the undeveloped riches wait- 
ing on science, cultivation, and 
development — with India, the 
Argentine RepubHc, and China 
destroying our wheat export 
and cotton-raising — with silver 
and paper money and rice 
wages in the field — with the 
call to use our brightness as a 
people ; the solid character of 
the Anglo-Saxon race, pro- 
claims in its oldest educated 
parts, and in common-sense, as 

^ Properly balanced. 



High Education 



an important factor, the bene- 
fit of Christian University life, 
faithfully improved. There 
never was a time in the history 
of our country when superior 
education should be so ear- 
nestly sought. This Institution 
has a work to do herein, a mis- 
sion to our country on its part, 
that our supremacy amidst the 
nations of the earth be not 
wrested from us, nor stopped 
in proper progress toward a 
supremacy superior to the 
past. For this education in 
the sweat of our brows, and 
not dependence on wit, is 
wisest. True prosperity is 
from the Cross, high in its as- 
pirations and attainments, low 
in all seemliness, broad in com- 



28 True Prosperity 

prehensiveness, balanced in 
adjustment, stanch unto fulfil- 
ment. In this uplifting of the 
Cross, all men, through the 
main arteries of the world, are 
being drawn unto Christ in ver- 
ification of His prophecy, to 
draw all unto Himself. True 
prosperity is educated prosper- 
ity in every department, prop- 
erly followed. All education 
short of this brings its own 
troubles. It brought fallen 
angels and fallen man with all 
the entailments, calling all 
people, through the Cross and 
Crown of Christ, to a fellow- 
ship with the Second Man, 
the Second Adam, taken into 
God. There is no equal call 
to the people of this country. 



Godly Rays 29 

Thanks to God, this Institu- 
tion is working on this line. 
The best things here, in the 
omniscient love of God, are 
only found under the issue of 
the Cross, and the exalting, re- 
warding reign for man, in 
Jesus Christ. In other words, 
by the purchasing power of 
the Cross in the rays and reign 
of The God-man.^ 

There is, beloved, something 

* '* The true wealth of states," says Bishop 
Westcott in his *' Incarnation and Common 
Life," "is men and not merchandise. The 
true function of government is to watch over 
the growth of good citizens. Material wealth 
exists for the development of man, not man 
for the acquisition of property. Our legisla- 
tion has been essentially, if unconsciously, 
Christian ; and now our aim as believers in 
the divine life of the nation must be to secure, 
as far as possible, that our national inheri- 
tance shall be made fruitful, as it is distributed 
in many parts throughout the people, and that 



30 True Humanity 

radically wrong in corporations 
which separate the fellowship 
of men from the common and 
respective interests of man, 
leading to the unrighteous 
distress of the less honoured 
members, and the spiritual 
unhealthiness of the others. 
Money should not be the only 
consideration ; even if it were^ 
there would be great respon- 
sibility in that} There is a 

each worker shall be able to thank God for 
the joy of his own task and the share which 
he has in the common life. To this end we 
shall not seek to equalize material riches, but 
to hallow large means by the sense of large 
responsibility^ not to palliate the effects of 
poverty, but to remove the causes of it^ not 
to dispense with strenuous, and even painful 
effort, but to provide that labour in every 
form may be made the discipline of noble 
character."* 

1 '* The mind revolts," says Seward in his 

* See Addenda F and G. 



God's Telegraph 31 

sense in which God creates 
evil as well as good through 
our responsibility. On the 
telegraph of God's providence, 
where silent messages are con- 
stantly crossing, as on wires, 
we learn how sensuality pro- 
duces swine, vapid pleasure 
monkeys, and selfishness the 
death of the altruism of the 
Cross, whereon by Christ's re- 
demption, and by His seat on 
the throne of God, all man- 
kind is related to Christ, after 
which, fellowship with Christ 

** School of Life," " against the idea that 
God has anything to do with the money ques- 
tion. Of all things it seems the least worthy 
of notice. This, too, is one of Satan's de- 
vices. Whatever we keep God out of, we 
make room for Satan to get into. If he 
could gain control of the money question he 
could well afford to let all other things go." 



32 The True Church 

takes us to the top. Without 
this fellowship with Christ, we 
dishonour, disgrace, and sacri- 
legiously treat the relationship 
conferred on us by Christ, and 
put aside the cream of all our 
blessings. Redemption relates 
all men to Christ, but only 
fellowship makes men one with 
Christ. God the Son hath re- 
deemed all mankind, but adds 
to the Church daily the saved. 

'* Charity" — true love — 
**doth not behave itself un- 
seemly." 

Christianity was received on 
the grounds of fulfilment and 
demonstration, and under the 
highest culture of the day, be- 
cause, even in its humility it 
deserved it. Its greatness and 



Christian Trimnph 33 

superiority declared itself, and 
went down into the hearts of 
men, filling want, and declar- 
ing itself the religion of relig- 
ions in its adaptability, infi- 
nite wisdom, and catholicity. 
While overlooking no need of 
man, and offering its love to 
all, its most congenial soil is 
found in that exaltation of 
man which looks longingly on 
the enthroned Son of man as 
tht Lux Mundty shedding bene- 
dictions around in His power, 
under the responsibility of this 
power. ''To this end Christ 
died and rose, that He might 
be Lord of the dead and the 
living '' (Rom. xiv. 9).^ Christ 
bought us to make us men 
in sobriety, righteousness and 

3 ^ See Appendix X. 



34 Christ's Dominion 

godliness. **A11 things work 
together for good to them that 
love God." All things have 
been put under Christ's feet 
for working out their fulfil- 
ment. It is this which so fills 
the best veins of civilized na- 
tions that the blessing of God 
is with them, drawing other 
advancing nations into touch 
with them, as the iron draws 
the magnet. 

In the words of your late 
eminent Vice-Chancellor, now 
in the Episcopate, *' Christ fills 
all things, every phase of 
human life, every department 
of human knowledge comes 
under His beneficent domin- 



ion." 



But we must not expect too 



Christian Wisdom 35 

much : the work of converting 
the world is hard and slow.^ If 
it has taken nineteen centuries 
to make the civilized nations 
what they are, in all God's wis- 
dom, under the training of 
Christ, how much worse they 
would have been with religion 
forced on them, and advanced 
with undue speed and press- 
ure. God forces no one, to 
his own belittlement, or our 
own. Now it is observed how 
blessed are those nations where 
Christianity thrives. The ma- 
terial blessings of these coun- 
tries are connected with a part 
of the reign of Jesus Christ,^ 

* See Addenda H. 

^ '* If on going out of this hall," says our 
presiding Bishop, Williams, in his *' World's 
Witness to Jesus Christ," in speaking of the 
power of Christianity in developing modern 



36 The Reigning Christ 

and in approaching my ground, 
if we are men, we can read the 
pointing of the Finger of God 
in the signs of Providence 
better than we can read our 
fellowmen. 

It is from the spirit of 
Christ's reign that men in the 
present day are mastering the 
possibilities open to men. In 
this relationship with His work 

civilization, and quoting from a *' brilliant 
lecture" on "Christ the Teacher," "If on 
going out of this hall you should say to a 
friend whom you chanced to meet, we have 
just learned that Jesus Christ invented ma- 
chines, telegraphs, and railways, you would 
provoke a smile. But if you said, we have 
had pointed out to us the influence of Chris- 
tianity on human thought and its movements, 
out of which have come modern science and 
the industries to which science gives birth, 
then the smile, if it came, would be, in my 
opinion, only the smile of ignorance and 
prejudice." 



Church Purity 37 

Christ calls us to the fellow- 
ship with Himself. With all 
our improvements and wealth 
there cannot be proper prog- 
ress unless we are Christian 
men, in the image of God, in 
the God - man. We w^ouid 
otherwise be like the rich fool, 
who had plenty of goods with- 
out the one thing needful to 
reach the true harvest. 

In the work we should do 
for Christ, on the ecclesiastical 
side, I do not believe there is 
anything equal in this country, 
with all our defects, to the great 
Protestant Episcopal Church 
in these United States. First 
of all, in her purity she is pre- 
eminently here the member 
and agent of Christ. She is a 



38 A Great Church 

Church of order, oi unity, of 
educatio7i, and of catholicity. 
She speaks in our midst, in our 
language, under her Lord, in 
her authorized Bible and 
Prayer-book, as never man 
spake here. In quietness and 
confidence, in the humble 
tracks of her Lord, she pur- 
sues her course, and stands 
with open arms, proclaim- 
ing in spirit, where true piety, 
peace, and prosperity are 
to be found in the out- 
goings of Christ. It was the 
testimony (in the main cor- 
rect) of Judge A. G. Magrath, 
a distinguished jurist of South 
Carolina, and a Presbyterian el- 
der, in speaking previous to the 
General Convention at Balti- 



A Strong Church 39 

more to saintly Dr. A. Toomer 
Porter, one of the greatest 
practical educators of our coun- 
try: '*You are a member of 
that Convention and have a 
vote. Remember what I say, 
the Church of England and 
the Protestant Episcopal as 
one body occupies the most 
unique position in the relig- 
ious world. You stand an im- 
movable rock against which 
the waves of Romanism dash 
to recede. On the other side 
you stand against sectarianism. 
The genius of sectarianism 
is disintegration. I warn you 
never to vote to let down your 
bars. You would be flooded 
by the sects and swallowed. 
It is a remarkable fact, you are 



40 Humility 



the only body in this country 
that is one from the Gulf to 
the Lakes, from the Atlantic to 
the Pacific. There are diversi- 
ties in views — Armenians and 
Calvinists, high, ritualists, low, 
but you have the Prayer-book, 
your bond of union, a ritual 
that no human mind can im- 
prove. Your baptismal ser- 
vice makes you feel it is a 
reality. Your marriage service 
is a volume against divorce," 
etc' 

With all this we must be 
humble. Thanks be to God, 
as the Psalmist says, ^' God's 
mercy is over all His works" 
— thus proclaiming imperfec- 
tion in all creation, the need of 
God's mercy therein, through- 

1 See Addenda C. 



Mercy and Pity 41 

out ; the gift of God's catholic 
love, the Almighty power of 
his grace — ''chiefly shown in 
mercy and pity'' — calling us, 
in the developments before us, 
to Christ for strength as a na- 
tion, to study, to labour, to 
pray with the highest aims, 
and grasp for the attainable. 
'' When God," writes Rev. Dr. 
Mortimer, *' in His infinite love 
willed to create, he created all 
things to a perfect end ; for 
this His attribute of omnip- 
otence demands.'' For the 
most perfect accomplishment 
of this in our free-will, we 
must work with God. But 
remember what I have said, 
while God is always with us in 
both prosperity and adversity, 



42 Christian Reform 

it is not without adptstment. 
He patiently deals with us in 
infinite love, according to the 
balance of our position, as 
touched by His grace in our 
free self-agency, and so works 
on nations, and can only so 
work on nations through indi- 
viduals. Another has written, 
** Christianity has never acted, 
or professed to act, as a revo- 
lution, but only as a reform. It 
has never sought to produce 
unexpected instant results, but 
it has gradually wrought the 
reform of minds and senti- 
ments, and by the reform of 
morals and institutions the re- 
form of the world ; ^ such was 
its mission, such was the end 
proposed, according to its dec- 

^ See Appendix XI. 




HODGSON LIBRARY, SEWANEE. 



The True Teacher 43 

laration : ' My kingdom is 
not of this world ; ' that is to 
say, I do not act directly on 
men in bodies as a civil law- 
giver, I reform the world by 
the reform of individuals " 
(Possi, ** Bibliotheque Univer- 
selle," December, 1867. Bp. 
Williams). 

To make men better, higher, 
broader ; to make them feel a 
right to live, that life is worth 
living and ennobling ; to give 
character, appreciation, respon- 
sibility ; to make them feel the 
true aspirations and ends of 
life in all departments, Jesus 
Christ is, as you may have al- 
ready drawn from my words, 
in the spirit of His gospel, the 
only true Teacher^ oi the world. 

* See Appendix XII, 



44 The God-man and Men 

As in the Incarnation Jesus 
Christ is the G^^^-man, we can 
only reach our proper position 
by being relatively in Christ, 
6^^^-men. Christians, in com- 
prehensiveness, are such in 
their power. They are agents 
of Him unto whom all power 
has been given in heaven and 
earth. Being reconciled by 
Christ's death we are saved by 
His reigning life. In His 
march amidst the nations, in 
His glory, the work of mis- 
sions has become, not so pro- 
nouncedly bringing men to 
Christianity, as teaching how 
to live under it. The Jews have 
remained the same in num- 
ber, about seven or eight mill- 
ions, since the time of Christ 



Discernment 45 

on the Cross. The rest are 
largely absorbed in Christian- 
ity or its shadows. Enterpris- 
ing Japan, where it is not im- 
pregnated with Christianity, is 
turning through individual ob- 
servation to Christianity to-day 
with its forty millions, to be in 
good form with the superior 
nations where Christianity is 
the religion. With all the un- 
satisfactory character of this, it 
thus opens the door for our 
entrance. China, in the same 
way, may soon follow Japan. 
In all this let our estimate be 
as low as we please. It at 
least suggests a discernment, 
even in those who live in rela- 
tionship, and not in fellowship, 
with Christianity. Before we 



46 Hidden Evil 

cast the mote out of our 
brother s eye as a nation, let 
us cast the beam out of our 
own, and become more than 
we are, the light of the world. 
The unappreciated richness of 
the blessings accompanying 
Christianity are so great at 
home, her modifying influences 
are so wide that with us many 
are contented with the crust. 
We v/ill need to have no 
fear for missions, if our own 
priests will properly educate 
and train our own people. 
Every advance of Christianity 
over the world, if not appreci- 
ated, lessens her contrast with 
evil and brings the temptation 
of riches. Evil becomes thus 
less visible. But, like the Cross, 



Christian Generosity 47 

she pours out her blood on an 
unappreciating and gainsaying 
world.^ 



* The author of ** Christ and the Heroes of 
Heathendom" writes : " No modem system 
of unbelief is a pure product of the light of 
nature only, for all modem thought has been 
touched by Christ with penetrating energy. 
Living impulses from the Bible are now in 
the air around, and in the very blood of mod- 
ern thinkers, nearly all acts of public utility 
are inspired by the Gospel spirit, even among 
those who are not behevers of the Gospel. 
The moral ambitions of civilized men are due 
to Christ ; whose thoughts have colonized the 
civilized world. They who say we owe more 
to modem culture than to the Bible are like 
the countryman who maintained that we are 
more indebted to the moon than to the sun, 
because the sun shines by day when we don't 
need its light ; or like the boy surveying him- 
self in the glass, declared that his father took 
after him. 

*'It may thus easily happen that some 
modem sages light their taper at a torch 
which they scorn, drink of a stream which 
they ignore, and feed on the fruits of the tree 
they would fain cut down ; they would rob 
the mother of her own children, and preserve 



48 Comparisons 

But, brethren, this is not 
plain to the world. While the 
battle of life went on without 
sufficient Christian education 
there was a safety in conU^ast^ 
as with the Jews of old ; al- 
though as Sargent, in a master- 
piece illustrates the truth, in 
art, that all religion culminates 
in Christianity/ Danger lies 
now in a* general mixhtre of 
ideas of life. Sufficient Chris- 
tian training and education to 
meet the difference between 
the present broad dispensation, 

the sunbeams while destroying the parent sun. 
The pedigree of reigning ideas is now nearly 
as well known as the pedigree of reigning 
families, and we can discern what ideas were 
known to the sages " (those heathen teachers 
who lived before, or were acquainted with, 
Christ), "and what ideas Christ only has 
given to the world." 

^ See Addenda I. 



Cross Rays 49 



and the former narrow one, is 
our only hope. What we 
have not by present contrast 
we should show by history, 
and by nursing education in 
foundations like this Univer- 
sity. There is much in how 
we look at things. With the 
knowledge before us, and the 
training we have had, we 
should strive to make men see 
where they do not see, point- 
ing them to the Rays of the 
Cross, standing up in all wis- 
dom for the right, because it 
is right, if need be unto death, 
leaving the issues with God. 
The last gladiatorial combat 
of ancient Rome (about the 
fourth century) was closed 
by the vigorous protest of a 



50 Christian Athletism 

Christian at the cost of his 
own life, and led to the sup- 
pression of such bloody shows 
forever. Under this flower 
learn the lesson to be likewise 
Christian athletes in your sev- 
eral degrees of struggle in 
life. 

** Charity " — true love — 
** doth not behave itself un- 
seemly.*' 

And now, my young breth- 
ren, to conclude my ramble 
in harmony with the Church's 
preparation of her children 
for the world, teaching them, 
in order, the Creed, the Ten 
Commandments, and the 
Lord's Prayer — Faith, Prac- 
tice, and Prayer — I charge 
you, primarily, by your teach- 



Faith 51 

ing, your opportunities, your 
surroundings, be strong in the 
Faith. Doubt never makes 
men. It sits a fence in an un- 
seemly posture, neither enter- 
ing the road to progress nor 
the field of production. It 
trusts not, has no effective 
business, and is a waif without 
whence or whither. How dif- 
ferent Faith ! It stands on a 
Rock. It is the heavenward 
Cross against the tower of 
Babel- — one is strength, the 
other vanity. It is peaceful 
Jerusalem against confusing 
Babylon. One has charac- 
ter, the other has not. The 
first perfection in humanity, 
before Heaven, at the head of 
faith, is Jesus Christ. The 



52 Practice 



second perfection is in the be- 
lief of children. 

** Charity " — true love — 
** doth not behave itself un- 
seemly." 

I charge you next be men 
in strength of practice. You 
have the Ten Commandments, 
with the prophets, summed 
up, and applied progressively 
by Christ. The old law was 
repressive, **Thou shalt not." 
Christianity says, ' * T h o u 
shalt." Put your faith thor- 
oughly into practice. Make 
your profession real. Be men 
enough always to say no to 
wrong. Stand firm as an an- 
vil on principle. Be wide with- 
out effeminacy and without 
harshness. Take up the manly 



Under Christ 53 

cross and practise its tender- 
ness, realty, breadth, humility, 
glory, straightness, truth, and 
solidity. Look up to Christ 
on His throne to-day as He 
rules the world, and listen as 
Saint Paul proclaims thereof : 
** If when we were enemies, 
we were reconciled to God by 
the death of His Son, much 
more, being reconciled, we 
shall be saved by His life'' 
(Rom. V. 10), by Christ, by 
His reign, and in our lives. 

'' Charity " — true love — 
*' doth not behave itself un- 
seemly." 

There was once an English 
Bishop, William of Wykeham, 
the prelate of Winchester, the 
Chancellor of England, of Ox- 



54 William of Wykeham 

ford University, and the muni- 
ficent founder and warden of 
New College. But a man's 
polish should not be confined 
to his titles or the polish *' of 
his boots." It is recorded that 
when he was elected Bishop 
'' he was recommended by the 
testimony of many persons 
worthy of credit for his knowl- 
edge of tetters, his probity of 
life and manners, and his pru- 
dence and circumspection in 
affairs both spiritual and tem- 
poral.'* Of him Froissart 
wrote : '* Everything was done 
by him, and nothing was done 
without him." This man 
added to his arms by right, the 
golden epitome of the text, 
** Manners maketh man." ^ Re- 

^ See Appendix XIII. 



Prayer 5 5 

member these words: ''Char- 
ity " — true love — '' doth not 
behave itself unseemly." 

Finally, I charge you be 
men of prayer, not excluding 
the *' Sacrament of the Lord's 
Supper," without which you 
are not safe. Thereat we offer 
''our sacrifice of praise and 
thanksgiving, beseeching that, 
by the merits and death of 
Jesus Christ, and through faith 
in His blood, we and all His 
whole Church, " living and 
dead, "may obtain remission 
of our sins, and all other bene- 
fits of His passion." In this 
way, neither judging God in 
His mercy, or others with en- 
vironed eyes, ht practical vatn 
of prayer for safety and the 



56 Working with God 

best results— men who will pray, 
fearing God, in comparing 
your sinfulness with Him to 
Whom the Heavens are un- 
clean, but with no fear of your 
salvation, unless you destroy 
that yourselves. Be praying 
men in all humility, without 
forgetting manhness in your 
responsibility — men who will 
pray, not 'to change the un- 
changeable, infallible God, to 
His dethronement, but to 
seek the real fellowship which 
crowns relationship with God, 
to His glory, and your benefit. 
For this you must not only 
strive to say your prayers, but 
also strive to do and fulfil 
your prayers yourselves, in 
grace, and so work w^ith God. 



Gems 57 

'' Charity ''—true love — '' doth 
not behave itself unseemly."' 

Our ramble closes. What 
have we seen ? What gems ? 
These if no more. 

God in His wisdom and 
power manifest in Christ — our 
Example and Ideal Image as 
Man, and our personal and na- 
tional King in the grand suc- 
cess of His administration, con- 
trolling the world. 

We have seen the catholic 
community to which men are 
called in Church, nation, inter- 
course, and fellowship. 

We have seen angels coming 
to minister, as occasion has al- 
lowed, to the calls of the hour. 

We have feasted our eyes on 
this great University as an im- 

* See Appendix XIV. 



58 Gems 

portant factor in the work of 
Christianity for the true happi- 
ness and advance of man, look- 
ing up to it as a city blessed 
and set on a hill. 

We have seen instructive 
statues, with beckoning hands, 
representing Temperance, 

Righteousness, Diligence, and 
Godliness. 

We have seen that life is 
varied and made most beauti- 
ful, accumulatively, through 
specialties in the improve- 
ment of Relationship into Fel- 
lowship. 

We have seen Christianity 
proclaiming and demonstrating 
her own truth. 

We have seen the real wealth 
in the true treasuries, opera- 



Gems 59 

tions, and individuals, ready 
for distribution. 

We have seen God in His 
dignity, and His reflection in 
man. 

We have seen the Christ of 
to-day interested profoundly in 
His care for the concerns of 
His creation, and the order of 
His work. 

We have seen how He is 
drawing men to Himself that 
He, the God-man, may make 
God-men. 

We have seen the blindness 
of men without this Christ. 

We have seen to some de- 
gree how '' Charity " — true love 
— '' doth not behave itself un- 
seemly." 

Allow me now to close on 



6o Charity 



the subject of charity in gen- 
eral, by inscribing a few lines 
on the banner of our ramble, 
as we leave it standing. 

Charity ? What is Charity ? 

*Tis Love, and God is Love,^ 
Nought short of Love is Charity. 

She's seemly as The Dove. 

No tongue of Angels or of men, 
Are enough without her ; 

No knowledge, faith, or gifts to men, 
Even all together. 

No sacrifice, although burning. 

Can fill her holy cup ; 
Unless by a graceful burning, 

The heart is carried up.^ 

True Charity suffereth long. 

Is kind, envieth not. 
To her dark pride does not belong. 

Unseemly, acts she not. 

* See Appendix XV. ^ " My son, give 

me thine heart." — Prov. xxiii. 26. 



Charity 6i 



Charity seeketh not her own, 
Nor quick is she provok'd ; 

Every evil doth disown, 

Which stands by her rebuk'd. 

Her holy life is in the truth ; 

There all things believing. 
And hoping always /^r the truth, 

Endureth everything. 

Real Charity never faileth : 

Other things all vanish. 
After all creation paleth, 

The truth will not vanish. 

Through smok-ed glass, we now do 
look. 

Hereafter face to face 
We shall know with the opened book. 

The Holy True One's Face. 

Now abide Faith, Hope, Charity, 

But the last is greatest, 
For God alone is Charity, 

First, middle, and latest. 

— Charles F, Hoffmait. 




SCIENCE HALL, SEWANEE. 



APPENDIX I 

It was at His Ascension that our Lord 
was throned at the Right Hand of God, and 
crowned with the crown of pure gold which 
the Father hath set upon His Head ; so that 
henceforth the Church greets Him with the 
enraptured cry, ** Thou art the King of 
Glory, O Christ ! " Once more let us turn to 
the Word of God, and in the Epistle to the 
Hebrews read what is said of the Regal, as 
before we read of the Priestly, Office of our 
Lord. Pursuing his system of drawing out 
the meaning of the Old Scriptures as inter- 
preting and interpreted by the New, the 
writer quotes from the Eighth Psalm, and 
comments upon the words he quotes, thus : 
**One in a certain place testified, saying, 
What is man^ that Thou art mindful of 
him ? or the son of man^ that Thou visitest 
him ? Thou madest him a little lower than 
the angels^ Thou crownedst him with glory 
and honour^ and didst set him over the works 
of Thy hands ; Thou hast put all things in 
subjection under his feet. For in that He put 
all in subjection under Him, He left nothing 
that is not put under Him. But now w^e see 



64 Appendix I 

not yet all things put under Him. But we 
see Jesus, Who was made a little lower than 
the angels, for the suffering of death, crowned 
with glory and honour" (Heb. ii. 6-9). And 
farther on he adds: "Wherefore . . . 
let us run with patience the race that is set 
before us, looking unto Jesus, the Author 
and Finisher of our faith, Who, for the joy 
that was set before Him, endured the Cross, 
despising the shame, and is set down at the 
Right Hand of the Throne of God " (Heb. 
xii. I, 2). S. Peter seems to bear ever in 
mind the Kingly Office of our Ascended Lord, 
as is shown by brief allusions both in his ser- 
mons and epistles, such as his words in the 
fifth chapter* of the Acts of the Apostles : 
** Him hath God exalted with His Right 
Hand to be a Prince and a Saviour " (Acts v. 
31) ; and in his First Epistle : *' Jesus Christ, 
Who is gone into Heaven, and is on the 
Right Hand of God ; angels and authorities 
and powers being made subject unto Him " 
(i Peter iii. 21, 22). And in the Book of the 
Revelation we find the vision of Him not 
only as ' ' the Lamb slain from the foundation 
of the world," but also as the Mighty One 
Who " hath on His vesture and on His 
thigh a name written, King of Kings, and 
Lord of Lords" (Rev. xix. i^).—'' The Ac- 
tivities of the Ascended Lord^'' Rev. George 
Body, D.D., Canon of Durham. 



APPENDIX II 

"And was Made Man" 

Son of Alan, Not of a Man 

So far I have endeavoured to show that 
the doctrine of our Lord's miraculous Con- 
ception is not necessarily inconsistent with 
the teaching of physical science. We are 
now to consider more in detail what the doc- 
trine implies. The creed tells us that He 
**was made Man." Not a man, you will 
observe. The distinction is vital. It w^as 
manhood, not a man ; human nature, not a 
human person, that the Eternal Son of God 
took into union with Himself. But then it 
may be objected : If it be true, if it be really 
a fact that our Lord took human nature, lack- 
ing human personality, how can it be that 
His nature is the same as ours ? The ques- 
tion bristles with difficulties, and it is impos- 
sible to answer it by a simple Yes or No. It 
is so easy on such a subject to suggest with- 
out intending it erroneous impressions to 
persons not familiarly acquainted with scien- 
5 



66 Appendix II 

tific theology, that I must ask you to be so 
good as to give your closest attention to what 
I am about to say. It is then an article of 
faith that our Lord took human nature in its 
integrity, yet, without a human personality. 
On the other hand, personality is an essential 
attribute of human beings. The two state- 
ments appear to be absolutely contradictory 
of each other. How shall we reconcile them ? 
A closer examination will, I think, show that 
the contradiction is really on the surface only. 
Every kind of life may be regarded under two 
aspects : first, as a universal ; second, as a 
collection of individuals, each of which pos- 
sesses all that belongs to the definition of the 
universal. For example, if I were to ask any 
of you to define a tree, a horse, or a man, you 
would at once enumerate all those qualities 
which all trees, or all horses, or all men have 
in common ; you would describe, in other 
words, the universal in each class, but you 
would not have any particular tree, or horse, 
or man, before your mind ; you would de- 
scribe the nature which each class possesses 
in common, without including the individual 
characteristics which distinguish from each 
other the members of the class. The univer- 
sal of man is humanity, not any particular 
man ; and this humanity existed in Adam in 
all those undeveloped potentialities out of 
which first came Eve, and then the whole 



Appendix II 6y 

human race in its long line of separate per- 
sonalities.^ 

Now what was it that Adam transmitted to 
his descendants? Not his personality, for 
that was incommunicable. No human being 
can part with his own personality, or share it 
with another. We read that Adam begat 
sons and daughters — that is to say, that he 
passed on to his offspring his own nature in 
its fulness ; but his personality remained ex- 
clusively his own for ever, and his descend- 
ants had each their own personalities. Thus 
we see that human nature is transmissible, 
but not human personality. In the case of 
every man and woman the nature derived 
from Adam is developed round a new per- 
sonal centre. We are all one through our 
unity of race — that unity of nature which we 
have in common as children of Adam. On 

1 And yet He had but one Personality, having taken 
the humanity into His Divinity without destroying 
the humanity. He was Man in the nature of our 
race (sin excepted) and a man in fashion, in nobility, 
above all particular or partial character, being perfect 
in all respects, i.e., He was a man in nobility, in fash- 
ion, above personality, as personality is only appli- 
cable to Him as the Son of God in v.-hose one Person 
resides two natures without confusion, each perfect 
itself, one adorable as divine, the other not adorable 
to the destruction of humanity, while not forgetting 
that man is a partaker of the Di\dne nature, z.^., in 
part of the attributes of God not of the "Divine 
incommunicable essence." 



68 Appendix II 

the other hand, we are all separate individ- 
uals through our possession of that sovereign 
principle of action in the soul to which we 
give the name of personality. Get that dis" 
tinction clearly into your minds. By natural 
descent from Adam each of us possesses the 
integral essence of humanity ; but this hu- 
manity is organized in every individual on a 
new personality not derived from Adam. 
Now what happened in the case of our Lord 
when He took human nature was this : In 
order to cut off the entail of that tainted nat- 
ure which we all derive by our conception 
and birth from our first parents, the germ of 
humanity which was derived from Adam 
through the Virgin Mary was vitalized, with- 
out the intervention of man, by the direct 
operation of the Holy Spirit, " the Lord and 
Giver of life ; " and instead of being like 
ours centred in a new human personality, it 
was taken up into the Personality of the 
Eternal Word, the Second Person in the 
Blessed Trinity. Consequently all the hu- 
manity that the first Adam passed on to his 
race was thus taken essentially by the Last 
Adam when He became man, sin only ex- 
cepted ; for sin is no part of human nature, 
it is only a flaw in it. It is a part, as we 
know only too well, of the human nature 
which we inherit ; but that nature is a dis- 
eased nature, not the pure and flawless nat- 



Appendix II 6g 

ure in which man was created in the begin- 
ning. 

Was then our Lord's human nature pre- 
cisely and without restriction the same as 
ours ? Not altogether. Let me point out 
some very important differences. In the first 
place, our Lord had no human father, as I 
have just explained. In the second place, 
He had no human personality ; His person 
was the Person of God the Son, Which took 
up into itself all the essential attributes of 
human nature, and united them with the 
Divine nature for ever : both natures, how- 
ever, though united, remaining severally dis- 
tinct ; there was no fusion, resulting in a 
fresh composite nature. Thirdly, our Lord 
was sinless by nature, and we come into the 
world sinful by nature; "by nature," says 
S. Paul, " we are all children of wrath." By 
nature our Lord was absolutely sinless, and 
that alone makes a vast difference between 
His nature and ours. In the fourth place, 
His knowledge and His sanctity were tran- 
scendent. He possessed foreknowledge. 
He knew beforehand the details of His own 
Passion, and that is one element of His self- 
sacrifice on earth which we are all a great deal 
too apt to forget. It is true in a large meas- 
ure that for us ignorance is bliss. Human 
life would become intolerable if we knew 
beforehand not only its great tragedies and 



70 Appendix II 

sorrows, but even the petty details and wor- 
ries which encompass man's daily life ; if 
every man could see clearly in prospect be- 
fore him all the annoyances, troubles, and 
pains which are strewn along the path of 
every child of Adam through life. Our Lord 
did not enjoy this consolation ; He looked 
into the future ; no pain or agony came upon 
Him unawares ; and the Gospel narrative 
shows that His horror of His final conflict 
with the powers of darkness became some- 
times so intense that it forced Him to re- 
hearse it beforehand to His disciples, as if 
yearning for the human sympathy which they 
were unable to give Him. He told them on 
the way up to Jerusalem before His Passion 
that He was about to be delivered ta the 
Gentiles ; to be buffeted, spat upon, put to 
death, and buried. There was thus a great 
difference between His human nature and 
ours, in that He, as man, possessed, within 
certain limits, a minute knowledge of His 
own future life. Then again His body was 
different from ours in regard to cor?niptibility. 
Our bodies are liable to decay and corrup- 
tion ; but His knew no corruption : it was 
absolutely incorruptible ; there was no ele- 
ment of disease in His nature. We read of 
His being hungry, thirsty, and weary, and of 
His needing rest and taking repose in sleep ; 
but we never read of His being sick, for 



Appeiidix II 71 

there was no element of decay or principle of 
dissolution in His human nature. And thus 
" death had no dominion over Him ; " it 
was impossible that death should hold Him 
captive. *'Ilay down My life," He said; 
*'no man taketh it from Me." S. Peter 
gives a striking expression to this thought 
when he tells the Jews that they had killed 
**the Prince of Life." The word in the 
original implies that Jesus was the Author 
and Ruler of Life, and suggests that the slay- 
ing of Him was not only a crime but a folly 
and an absurdity, since ** it was not possible 
that He should be holden of death" — He 
the Prince, Source, Leader from Whom all 
forms of life come. His body, moreover, 
had inherently health-giving and life-giving 
properties. We have several instances of 
this in the Gospels. W^e read that in curing 
a man born blind ** He spat on the ground, 
and made clay of the spittle, and anointed 
the eyes of the blind man with the clay." 
Does not this imply some healing nexus be- 
tween the cure and His sacred body ? But 
we have much stronger instances than this. 
Look at the end of the fourteenth chapter of 
S. Matthew's Gospel : * * And when the 
men of that place had knowledge of Him, 
they sent out into all that country round 
about, and brought unto Him all that were 
diseased ; and besought Him that they might 



^2 Appendix II 

only touch the hem of His garment : and as 
many as touched it were made perfectly 
whole." A more striking case still is that of 
the woman with the issue of blood. In preach- 
ing on that miracle lately, I pointed out the 
remarkable fact that mere contact with the 
hem of our Lord's garment, on the part of a 
patient in a state of high spiritual receptivity, 
extracted virtue from His sinless body without 
any previous knowledge on His part of what 
the woman had done. His body seems to 
have been so charged with virtue, with the 
essence of life, that it discharged it like a 
shock of magnetism at the touch upon His 
clothes of the finger of a highly nervous and 
exalted faith. ' Now when you reflect that 
the germs of disease and death are derived 
from human bodies by contact with the 
clothes that cover them, there seems to be 
nothing unreasonable in believing that mere 
contact with the clothes of an absolutely pure 
human body, which was, moreover, united 
with a Divine Personality, attracted life-giv- 
ing virtue. And as some human bodies are 
predisposed to disease, so doubtless bodies 
in a state of spiritual susceptibility would re- 
ceive benefit when others not similarly af- 
fected would receive none. There are, in- 
deed, indications scattered through the Bible 
that the human body in its ideal condition is 
endowed with the property of overcoming 



Apperidix II 73 

disease and even death. We have two re- 
markable instances of this in the Old Testa- 
ment. You remember the story of Elijah 
raising to life the child of the v/idow of Zare- 
phat. The prophet laid his own body three 
times on the body of the child, and by this 
contact, united with prayer, the child's life 
was restored. There is a very similar inci- 
dent in the life of Elisha. When the be- 
reaved mother told the prophet that her son 
was dead, Elisha gave his staff to his servant 
and bade him lay it on the body of the child. 
The servant came back and reported that the 
child's life had not returned. The prophet 
himself then went to the chamber of death, 
and, like his master, laid himself upon the 
corpse and prayed, and thus brought back 
the child's life. A still more extraordinary 
instance of the same kind is the restoration 
of a dead body to life through accidental 
contact with the buried corpse of Elisha, as 
related in 2 Kings xiii. 21. So in the New 
Testament we read that the sick were laid in 
the streets of Jerusalem in order that they 
might be cured by contact with the passing 
shadow of Peter. It is also recorded that 
cures were wrought by contact with aprons 
and handkerchiefs that had touched the 
body of S. Paul. 

It seems then that the human body in a 
condition of transcendent sanctity has within 



74 Appendix II 

it a disease-expelling virtue. But in human 
beings this virtue is exceptional and deriva- 
tive, whereas in our Lord's body the virtue 
was original and normal ; a fact which con- 
stitutes a very real difference between His 
body and all other human bodies. Then, 
again, consider His body after, and even be- 
fore, His Resurrection. Before His death 
He emancipated Himself occasionally from 
the jurisdiction of the material world, and 
passed suddenly into the domain of the spir- 
itual. When the people of Nazareth, whom 
He had offended by His preaching, attempted 
to throw Him down headlong from the hill 
on which their town was built, vi'e read that 
He **hid Himself,'' and so passed through 
the midst of them ; that is to say, He made 
Himself invisible. In like manner He 
walked on the sea contrary to the force of 
gravity ; and on one occasion He seems to 
have dispensed with the ordinary process of 
locomotion, for we read that on stilling a 
storm that had frightened His disciples on 
the lake they found themselves immediately 
at the place for which they were bound, ap- 
parently without traversing the distance in 
the ordinary way. His rule, however, before 
His Death, was to submit to the ordinary 
conditions of humanity. After His Resur- 
rection He retired definitely into the spiritual 
realm, and came back into the sphere of 



Appendix II 75 



matter on special occasions only, and then 
in a state of bodily independence of what are 
called the laws of Nature. He passed on 
Easter morning through the stone which 
closed His tomb, for the stone was not 
rolled away to let Him out — He had risen 
already — but to let the women in. On sev- 
eral occasions He appeared and disappeared 
suddenly, entering and passing out through 
closed doors ; so that material obstacles 
could not bar or impede His movements. 
Clearly then our Lord's humanity was differ- 
ent in several important aspects from ours. 
But it was perfect humanity for all that ; 
more perfect in fact than ours. Indeed our 
own bodies after the Resurrection will differ 
very widely from our present bodies ; yet 
they will remain essentially the same bodies. 
Their normal condition now is to be under 
the dominion of the laws of Nature. Their 
normal condition then will be subjection to 
the laws of spirit, which means emancipation 
from the laws of matter. As I have pre- 
viously pointed out, the perfection of human 
nature seems to demand the inclusion in one 
personality of the characteristic excellences of 
both sexes, the separation belonging appar- 
ently to this temporal dispensation only. The 
first man as we read his history in the Bible, 
seems to have been created with a nature 
which embraced potentially the attributes of 



^^ Appendix II 

both sexes. Our Lord, the Second Adam, 
also possessed the characteristic excellences 
of both sexes in perfection. So that so far 
from being a nature less perfect than ours, His 
human nature is far more perfect, and there- 
fore far more sensitive and sympathetic. The 
purer the nature, the more exquisite is its 
sensitiveness, the more responsive its sympa- 
thy. 

Another proof that our Lord's humanity 
was more perfect than ours is the absence 
in Him of what we call character. All men 
and women have some special characteristic ; 
one is brave, another humble, another pa- 
tient, and so forth. Moses was the meekest 
of men, SoloAion the wisest, Job the most 
patient. What does that mean? It means 
that those qualities predominated over the 
rest of the character in their respective pos- 
sessors. But the predominance of any spe- 
cial quality is a mark of imperfection. The 
perfection of man's constitution is to have 
its qualities in equipoise ; each in its proper 
place ; each coming to the front when re- 
quired ; but none overshadowing the rest. 
Read the history of Christ as you find it in 
the Gospels, and you will see that one of 
the most wonderful things about it is the 
absence of any special characteristic. All 
His intellectual and moral faculties are in 
perfect equilibrium. Each was in its proper 



Appendix II yj 

place, each asserted itself when necessary, 
just to the extent required, and not a jot be- 
yond. He was the bravest of men when 
bravery was required ; the meekest when 
meekness was needed ; the most indignant 
when the occasion demanded indignation ; 
the most merciful where mercy was deserved. 
But there was no special quality which dis- 
tinguished Him ; no particular attribute 
which dominated the rest of His human nat- 
ure. Another thing worthy of notice is the 
title, **Son of Man," which our Lord so 
constantly applies to Himself. He never 
claimed to be the son of a man ; He owned 
no filial relationship to any human father; 
on the contrary, He disclaimed such rela- 
tionship. When His mother said, **Thy 
father and I have sought Thee sorrowing," 
He corrected her immediately with the sig- 
nificant question : ** How is it that ye sought 
Me ? Wist ye not that I must be about My 
Father's business?" A clear intimation 
that Joseph was not His father. And there- 
fore in calling Himself the **Son of Man" 
He indicated that the nature which He took 
from the Virgin was generic, not particular ; 
the nature of the race, not of any individual 
member of it. The title thus denotes a re- 
lation with humanity which is at once uni- 
versal and personal. The nature He took 
is coextensive with the race ; and that nature 



7 8 Appendix II 

is united to, without being absorbed into, 
His Divine Person. And see how He uses 
that glorious title of *' Son of Man'* to ac- 
centuate the strange contrast of the life of 
man on earth with every other form of life 
in the world of Nature. **The foxes have 
holes, and the birds of the air have nests ; 
but the Son of Man hath not where to lay 
His head." The lower animals find their 
homes here — homes suited to their natures 
and adapted to their requirements ; but ' * the 
Son of Man,'* the God-Man, the Representa- 
tive of universal humanity, ' * hath not where 
to lay His head." This world is not man's 
home. It offers him no resting-place. It 
leaves him eve'r unsatisfied, pron ising well, 
but never fulfilling. And as the title of 
**Son of Man" implies that it was the seed 
of the race which He took, this fact is em- 
phasized in another place where it is said 
that He was *'made of a woman," excluding 
by implication any human paternity. Our 
Lord then emphatically claims to be in a 
unique sense at once the Son of God and the 
Son of Man: a circumstance which arrested 
the keen eye of a French writer, whose re- 
markable testimony I will quote — remarkable 
because he is an unbeliever in Christianity; 
I mean the well-known author, Renan. His 
words are: *'It is probable that from the 
first He regarded His relationship with God 



Appendix II 79 

as that of a son toward his father. This 
was His great act of originality ; in this He 
had nothing in common with His race.'' 

And now I am going to make a remark 
which may startle some of you. It is this : 
If our Lord was not more than man, He was 
less than a good man. Either He was God, 
or He must cease to be our Pattern Man, the 
great Exemplar of our race. My reason for 
saying this is that Jesus makes claims which 
would have been arrogant and blasphemous 
as coming from a mere man. Read the lives 
of the great teachers of mankind as they 
emerge upon the page of history : Gautama, 
for example, the founder of Buddhism, and 
Socrates, the great moral teacher and philos- 
opher of Greece. Neither of them makes 
any claim to sinlessness or moral perfection. 
On the contrary, they bewail their ignorance, 
their sinfulness, their manifold imperfections. 
Of all the great moral teachers of the ancient 
world outside the Bible the founder of Buddh- 
ism comes in some aspects of his character 
nearest to the impression left upon our minds 
by the study of the life of Christ. But Gau- 
tama had revelled in gross sensuality during 
the earlier part of his life ; and it was after a 
surfeit of self-indulgence that he turned over a 
new leaf and became an ascetic and a preach- 
er of self-denial and righteousness. He fre- 
quently proclaims and bewails his own sinful- 



8o Appendix II 

ness, and seeks salvation for himself as well 
as for others. The figure of Socrates, too, 
grandly as it stands out amidst the seething 
moral corruption of the most brilliant period 
intellectually of Athenian history, was by no 
means faultless. Nor does he claim any dis- 
tinction above his contemporaries, except that 
he knew his own ignorance while they were 
ignorant of theirs, and that he was always 
obedient to a mysterious voice which warned 
him on critical occasions. He makes fre- 
quent confession of transgressions against the 
moral law, and keeps himself always on a 
level with other men. What is true of 
Gautama and Socrates is true of all other 
great teachers, Pagan, Jewish, or Christian. 
They acknowledge their kinship with other 
men not only in race, but in the moral imper- 
fections which characterize the race, and in 
the need of salvation from a source higher 
than man. Not so Jesus of Nazareth. He 
claims an unique distinction, an unapproach- 
able superiority over every other member of 
the human family. His teaching abounds in 
lofty self-assertions which are utterly incom- 
patible with His being simply an ordinary 
man ; and never once does He suggest that 
Himself needs redemption. Let us take a 
few instances : — ** Ye judge after the flesh ; 
I judge no man. And yet if I judge, My 
judgment is true ; for I am not alone, but I 



Appendix II 8 1 

and the Father that sent Me." — **I am one 
that bear witness of Myself, and the Father 
that sent Me beareth witness of Me." — 
** Then said they unto Him, Who art Thou ? 
And Jesus said unto them, Even the same 
that I said unto you from the beginning." — 
** Jesus said unto them, If God were your 
Father, ye would love Me ; for I proceeded 
forth and came from God ; neither came I of 
Myself, but He sent Me." — ** Which of you 
convinceth Me of sin ? And if I say the 
truth, why do ye not believe Me ? " There, 
you see, He challenges conviction of sinful- 
ness — so different from all other human 
teachers. Again, in the same chapter He says, 
**Your father Abraham rejoiced to see My 
day : and he saw it, and was glad. Then 
said the Jews unto Him, Thou art not yet 
fifty years old, and hast thou seen Abraham ? 
Jesus said unto them, Verily, verily, I say 
unto you. Before Abraham was, I am." The 
expression *'I am" is remarkable and sig- 
nificant, it means Jehovah, the great Name 
which God had revealed as His peculiar des- 
ignation to Moses on Mount Horeb. Here 
Jesus asserts His right to appropriate it. He 
does not say, ** Before Abraham was, I was," 
but **I am," that is, **I am the self-existent 
One, independent of time, with Whom is no 
past or future, but one vast present." Again, 
in the tenth chapter of S. John, He says, 
6 



82 Appe?idix II 

*' My sheep hear My voice, and I know them, 
and they follow Me. And I give unto them 
eternal life ; and they shall never perish, 
neither shall any man pluck them out of My 
hand. My Father, which gave them Me, is 
greater than all ; and no man is able to pluck 
them out of My Father's hand. I and My 
Father are one." These are assertions which 
no mere man, who was also a good man, 
would dream of making. It follows that 
those w^ho deny our Lord's Divinity, and yet 
set Him forth as the best specimen of our 
race and a model worthy of being copied to 
the end of time, are in an inextricable di- 
lemma. For if He is not God there is a 
deadly flaw m His character. Admit His 
Divinity, on the other hand, and you will 
find His life and teaching harmonious and 
flawless. 

But if our Lord's humanity was so excep- 
tionally perfect — a humanity, moreover, 
united with a Divine Person — how can He 
be an example to us? And how could He 
have been tempted at all in any real sense ? 
For remember that our Lord not only did 
not yield to the temptation ; He could not 
have yielded. He was not only impeccant, 
but impeccable. Not only was He sinless in 
fact, but He could not by any possibility 
have committed sin. How then could He 
have been tempted ? You must try to follow 



Appendix II 83 

me in what I am going to say : otherwise 
you may carry away erroneous impressions. 
Bear in mind then that although the nature 
that was tempted was human, the Person 
who was tempted was God ; and God can- 
not sin. But in that case how could His 
temptation have been real and His triumph 
over temptation be an example to us ? ^ In 
order to get over that difficulty, you must 

1 An accomplished friend, to whom I have already 
owned my indebtedness, has made the following criti- 
cism on the explanation here offered of our Lord's 
temptation : — " This explanation does not seem to me 
satisfying. To a person ' not only impeccant, but im- 
peccable,' there might have been suggestion of sin, 
but surely no temptation, no trial or struggle. Strug- 
gle comes in when there is possibility of yielding. 
The rock makes no effort against the stone that has 
been hurled at it but cannot injure it ; and without 
effort, struggle, the experience must be imperfect. 
Surely the temptation was real, and would have been 
no temptation if there had been no possibility of 
yielding." I perceive the difficulty, and I venture to 
suggest the following solution. We know that our 
Lord's human nature in all its parts was subject to 
the ordinary laws of development, and among them 
to the limitations of human knowledge, including 
self-knowledge. Consequently it does not follow that 
Jesus was, as man, absolutely conscious beforehand 
that He would not have given way to the temptation. 
His Incarnation was a true iceVwcrts (Phil. ii. 7) of the 
attributes of the Divine Nature. It was as man that 
He fought and won. It is of course true that in 
virtue of the Hypostatic Union there could be no real 
separation between the two Natures ; but the human 
nature was left to its own free self-determining efforts 



84 Appendix II 

remember, in the first place, that temptation 
covers a wider sphere than sin. To be 
tempted is not necessarily to sin. An act of 
sin comprises three distinct stages. First, 

toward moral perfection. We read more than once 
of our Lord's praying to His Father ; also of His 
human weakness, such as His shrinking from death, 
and from solitude when in anguish of soul. There is a 
pang of disappointment in the words, "What, could 
ye not watch with Me one hour ? " To which may be 
added that moment of mysterious obscuration on the 
Cross when His Father appeared to have forsaken 
Him. It was because His knowledge as man was 
human and not divine that temptation was possible 
to Him, and victory, and increase of moral strength. 
In meeting temptation there was in His human 
will room for alternatives, and He had to make a 
deliberate moral choice. Think of His prayer among 
the olives of Gethsemane : " And He went forward a 
little, and fell on the ground, and prayed that, if it 
were possible, the hour might pass from Him. And 
He said, Abba, Father, all things are possible unto 
Thee ; take away this cup from Me : nevertheless 
not what I will, but what Thou wilt." Who can fail 
to see here a real temptation, a real struggle, and a 
real victory? Uncertain which way the Divine 
will might lead, instinctively clinging to the Divine 
gift of life and shrinking with horror from the inex- 
perienced crisis of death, there was room for solicita- 
tion to Him with Whom all things were possible. But 
the Father gave no sign of release, and the Son 
of Man went steadily forward to meet His doom. 
There was room for resistance and decision when no 
gleam of light came to show that the dark road 
might be shunned. It was this liability to inward 
balancing of alternatives, and the conscious need of 
strength to fulfil His mission, that made the prayers 



Appendix II 85 

the sin must be suggested to the mind either 
by a natural impulse or by some external 
tempter. In the second place, the person 
tempted must take a pleasure in the sin ; he 
must, so to speak, walk round it and 
contemplate it, and give it a lodging. 
In the third place, he consummates the 
anticipated pleasure in the self - indulgent 
act. In the mere suggestion of tempta- 
tion to the mind there is no sin. There 
is no sin in being tempted ; but the mo- 
ment you begin to take pleasure in sin, 
the moment you give an evil suggestion, 
knowing it to be evil, a lodging in the mind, 
that moment sin enters ; and its consumma- 
tion in act is pretty certain to follow speedily, 

of Jesus possible, and so real and persistent. We 
know that His choice must always in the end have 
been the right choice. It does not follow that it was 
in every case clear to Him at the moment what the 
right choice was, further than the determination in 
the last resort to subdue the promptings of the human 
will to the decrees of the Divine. We must be very 
careful that, while we insist on the reality of our 
Lord's Divinity, we do not encroach on the integrity 
of His Humanity, of which moral perfection through 
free choice and self-determined eifort is a necessary 
predicate. His two natures, though inseparable, are 
distinct, and neither must be thought of as infringing 
any of the prerogatives of the other. 

I have considerably altered the passage in the text 
to meet my friend's objection. But I leave the objec- 
tion, to enable me to explain my meaning piore fully 
in a note. 



86 Appendix II 

In our Lord's case only the first could take 
place ; sin could be suggested to His mind. 
Now, with regard to the triple temptation 
recorded in the Gospels — a temptation ad- 
dressed to the three avenues of man's nature 
— body, soul, and spirit"; in other words, 
sensual, moral, and intellectual — it is to be 
observed that there was nothing wrong in 
the appeal which the Tempter made to the 
natural craving of our Lord's tripartite hu- 
manity. Our Lord was hungry after His 
long fast, and felt the ordinary pangs of hun- 
ger and the natural desire for food ; and 
there was no sin in seeking to gratify His 
appetite. Sin^ would come in if He enter- 
tained the idea of satisfying the craving for 
food in an illegitimate way. He came to set 
an example of total self-sacrifice. He came 
to lay down, and teach, and exemplify in 
His own Person, the law of entire unselfish- 
ness in opposition to the law of self-will and 
self-indulgence, which followed from the fall 
of Adam. To satisfy His hunger would 
have been lawful if there had been food at 
hand. But to have turned stones into bread 
would have been unlawful for two reasons. 
First, because it would have been a violation 
of natural order, which our Lord's miracles 
never were. When He multiplied loaves or 
fishes, or turned water into wine, He was 
acting on the lines of His ordinary Provi- 



Appendix II 87 

dence, and simply dispensing with interme- 
diate processes. He multiplies bread and 
fishes every year through secondary agencies, 
and every year He turns water into the raw 
material of wine by the secret chemistry of 
nature. But to have turned stones into bread 
would have been a wanton violation of the 
order which He has established in the world. 
In the next place, Christ never worked any 
miracle on His own behalf except when He 
saved the people of Nazareth from the crime 
of putting Him to a violent death before His 
hour was come. He lavished His miracu- 
lous power on others : He never used it to 
save Himself trouble or pain. The Tempt- 
er's suggestion was thus an invitation to vio- 
late His own order in the world of Nature, 
and to do this in opposition to the law of 
self-renunciation which He taught and prac- 
tised. Had He yielded, He would have 
made the Kingdom of the Messiah a carnal 
and self-seeking dominion, and would have 
proclaimed to the world that man's life con- 
sists in the gratification of his animal appe- 
tites. In opposition to this suggested rule 
of life He appealed to the supernatural life 
of the Israelites in the wilderness, where 
they were sustained by the direct bounty of 
God ; the very clothes they wore being ex- 
empted from the ordinary law of decay. But 
there was nothing wrong in feeling the pangs 



88 Appendix II 

of hunger and wishing to appease them. And 
so as regards the other two temptations, at 
which I can only glance rapidly for lack of 
time. There was nothing wrong in the sug- 
gestion that our Lord should take possession 
of the kingdoms of the world. That was 
His heart's desire. He came on earth to 
bring the kingdoms of the world under His 
righteous rule. The desire was natural and 
praiseworthy. The sin would have been in 
gratifying it prematurely, and by an act of 
homage to the devil. Nor would it have 
been sinful to fly to the ground from the pin- 
nacle of the Temple for a legitimate purpose. 
But to have done so by way of theatrical dis- 
play in proof of His Messiahship would have 
been a sin. In all the temptations you will 
observe the ends which the tempter proposed 
were good and desirable ; it was the means 
which he suggested that were sinful. Nor 
was there any sin involved in the mere temp- 
tation — the mere suggestion of an end in 
itself desirable. The temptation glanced 
off our Lord*s pure soul without leaving a 
stain.^ 

But how then can He be an example to us 

1 The practical explanation appears to me to be that 
our Lord, in His human nature, was tempted just as 
human nature was tempted in Adam and his de- 
scendents up to the point of escape from all sin, and 
no further.— C. F. H. 



Appendix II 89 

when we are tempted ? Let me try to ex- 
plain it. Our Lord desired intensely the 
ends proposed by the Tempter — they were 
good ends ; and the delay, for example, in 
bringing the kingdoms of the world under 
His sway was a real grief to Him. He would 
gladly have abridged the time if that could 
have been done in accordance with Divine 
laws and purposes. But I have said that our 
Lord could not have sinned ; and that seems 
to make His temptation unreal. Bat does 
it? Think for a moment. You have a friend, 
a man whom you know well, in whose hon- 
our and integrity you have perfect confidence. 
Your friend unexpectedly finds himself in a 
great difficulty. Various alternatives present 
themselves to his mind, and he undergoes a 
painful struggle. But you feel absolutely 
certain that when the path of duty is made 
quite plain to him he will follow it. Yet the 
temptation has been a very real one, and 
while the crisis was upon him your friend 
himself was probably uncertain what his 
choice would be. Or you have heard, 
known, or read of pure women who have 
been placed in a cruel dilemma ; the sacrifice 
of honour, or of the life of husband or child 
by violence or starvation. Again the temp- 
tation is sore though the sin be hateful. 
There may be for a while a conflict between 
what natural or conjugal affection may dis- 



90 Appendix II 

guise in the garb of opposing duties. Shall 
she sacrifice her honour to save a life dearer 
to her than her own ? Or shall she sacrifice 
that life to save her honour ? On reflection 
she prays the prayer of Gelhsemane — **Not 
what I will, but what Thou wilt.'* She must 
not do evil that good may come. Death is 
not necessarily an evil at all — it may be a 
good ; but voluntarily to violate, on any plea, 
the law of chastity must always be a sin. 
Here, too, the temptation was real, though to 
a higher intelligence the issue may not have 
been for a moment doubtful. Of course we 
could not demonstrate with absolute cer- 
tainty of any human being beforehand that 
he or she would not yield to any particular 
temptation, however certain we might feel 
morally. But we might be able to do so if 
we could see into the inmost recesses of char- 
acter, as possibly intelligences of a higher 
order than ours are able to do. In like man- 
ner, angels probably knew then, as we know 
now, that Jesus must in the end have tri- 
umphed over every temptation. But it is not 
necessary to believe that the issue was always 
equally clear to His own human soul in every 
stage of the conflict. He ** emptied Him- 
self " of His Divine power when He became 
man ; that is, He withdrew His human nature 
from the shield of the Divine Personality, and 
fought temptation in all its forms as Man ; . . . 



Appendix II 91 

In truth, the moral development of all finite 
natures arrives at last at a point where temp- 
tation ceases to have any power. The angels 
who kept their first state have their wills so set 
on the right side that they can no longer sin. 
So, too, will it be with men who have passed 
successfully through their moral probaiion. 
The same law, indeed, prevails in all organic 
growths ; the life reaches at last a point when 
it takes a set which cannot be changed. 
That our Lord's temptations were intensely 
real, more real and searching than any temp- 
tation before or since, there can be no ques- 
tion — and Holy Scripture bears emphatic 
testimony to the fact. ** The Captain of our 
salvation" is said to have been made ** per- 
fect through suffering." And in the Epistle 
to the Hebrews we read : ** For we have not 
a high priest which cannot be touched with 
the feeling of our infirmities ; but was in all 
things tempted like as we are, yet without 
sin." Again : ** Wherefore in all things it 
behoved Him to be made like unto His 
brethren, that He might be a merciful and 
faithful High Priest in things pertaining to 
God, to make reconciliation for the sins of 
the people. For in that He Himself hath 
suffered being tempted, He is able to succour 
them that are tempted." Not only was He 
tempted, you see, but His temptation was a 
sore trial to Him, inflicting keen suffering, 



92 Appendix II 

but disciplining and developing His moral 
nature in the process. 

Now let me try to sum up in a few words 
what is actually involved in the union of the 
Divine and human natures in our Lord's single 
Person. In virtue of that union, called in 
theological language the Hypostatic Union, 
it is allowable to predicate of Christ^s Per- 
son in the abstract the properties which be- 
long in the concrete to either of His natures. 
Let us take some illustrations. I may pos- 
sibly shock some of you by saying that the 
Virgin Mary may properly be called ** Mother 
of God;'' yet that is the title given her by 
the CEcumenical Council of Ephesus — one of 
the Councils accepted by the Church of Eng- 
land. You must understand the term with 
its proper theological limitations. Of course 
it would be monstrous and blasphemous to 
assert that the Blessed Virgin was the mother 
of our Lord's Godhead. Nevertheless she 
may properly be called Mother cf God because 
she is mother of that Single Person Who 
was in His human nature bom of her ; and 
to deny her that title, as Nestorius did, is 
in fact to deny that the Child bom of her 
was God. In the same sense S. Paul 
speaks of **the Church of God which He 
purchased with His blood" — that is, the 
blood of God. And the mother of John the 
Baptist calls the Virgin * ' the mother of my 



Appendix II 93 

Lord.'* We may therefore apply to Christ's 
Person all the acts and attributes which sev- 
erally belong to either of His natures. We 
may say that God was laid in a manger, was 
weary at the well of Jacob, died on the Cross, 
was buried in Joseph of Arimathea's tomb ; 
meaning of course that Christ, W^ho is both 
God and Man, underwent all this. On the 
other hand, we may say that Man overcame 
death, saved mankind, and reigns in heaven ; 
meaning the Man Christ Jesus, Who did all 
this in His Divine Personality ; just as He 
once spoke of Himself while still on earth 
as ''the Son of Man Who is in Heaven.'* I 
will conclude with a quotation from Richard 
Hooker,^ **the judicious Hooker," as he has 
been called, to show you that the doctrine 
which I have been teaching you is true Church 
of England doctrine ; — " But that the self- 
same Person Which verily is Man should 
properly be God also, and that by reason not 
of two persons linked in amity, but of two 
natures, human and Divine conjoined in one 
and the same Person, the God of Glory may 
be said as well to have suffered death, as to 
have raised the dead from their graves ; the 
Son of Man as well to have made as re- 
deemed the world, — Nestorius in no case 
would admit. That which deceived him was 
want of heed to the first beginning of that ad- 
1 EccL Pol, Bk. v., lii. 



94 Appendix II 

mirable combination of God with man. * The 
Word (saith S. John) was made flesh, and 
dwelt in us.' The evangelist useth the plu- 
ral number, men for manhood, us for the 
nature whereof we consist, even as the Apos- 
tle, denying the assumption of angelic nature, 
saith likewise in the plural number He took 
not angels but the seed of Abraham. It 
pleased not the Word or Wisdom of God to 
take to itself some one person amongst men, 
for then should that one have been advanced, 
which was assumed, and no more ; but Wis- 
dom to the end she might save many, built 
her house of that nature which is common 
unto all ; she made not this or that man her 
habitation, -but dwelt in us. The seeds of 
herds and plants at the first are not in act, 
but in possibility, that which they afterward 
grow to be. If the Son of God had taken to 
Himself a man now made and already per- 
fected, it would of necessity follow that there 
are in Christ two Persons, the one assuming, 
and the other assumed ; whereas the Son of 
God did not assume a man's person into His 
own, but man's nature to His own Person ; 
and therefore took semeit^ the seed of Abra- 
ham, the very first original element of our 
nature, before it was come to have any per- 
sonal human subsistence. The flesh and the 
conjunction of the flesh with God began both 
at one instant ; His making and taking to 



Appendix II 95 

Himself our flesh was but one act, so that in 
Christ there is no personal subsistence but one, 
and that from everlasting. By taking only 
the nature of man, He still continueth one 
Person, and changeth but the manner of His 
subsisting, which was before in the mere 
glory of the Son of God, and is now in the 
habit of our flesh. Forasmuch, therefore, as 
Christ hath no personal subsistence but one, 
whereby we acknowledge Him to have been 
eternally the Son of God, we must of neces- 
sity apply to the Person of the Son of God 
even that which is spoken of Christ accord- 
ing to His human nature. For example, ac- 
cording to the flesh He was born of the Vir- 
gin Mary, baptized of John in the river Jordan, 
by Pilate adjudged to die, and executed by 
the Jews. We cannot say properly that the 
Virgin bore, or John did baptize, or Pilate 
condemn, or the Jews crucify, the nature of 
man, because these all are personal attri- 
butes ; His Person is the subject which re- 
ceive th them, His nature that which maketh 
His Person capable or apt to receive. 
Whereupon it followeth against Nestorius 
that no person was born of the Virgin but 
the Son of God, no person but the Son of 
God baptized, the Son of God condemned, 
the Son of God and no other person cruci- 
fied,** — Christianity in Relation to Science 
and Morals^ Canon Malcolm MacColl, M.A. 



96 Appendix II 

*' It must always be remembered," as sum- 
marized by Rev. Dr. Percival, *'that God 
the Son did not become a man, but became 
man, i,e.^ He took human nature" (includ- 
ing a human person in fashion or appearance 
only, S. John viii. 40; Eph. iii. 8). **The 
hypostatic union prevented the human will 
from going astray, thus excluding the possi- 
bility of sinning, and therefore the Lord was 
Impeccable ; so, too, it prevented the hu- 
man wisdom and understanding from being 
at fault, thus excluding any ignorance, and 
making the Lord Infallible in all things." 
— The Gospel of Youth in the God-Man, 
Charles F. Hoffman, D.D., LL.D., D.C.L. 



APPENDIX III 

A PART of our greatness as a nation is due 
to the large mixing of the different peoples 
of the earth. Our humanity, breadth, and 
stature, physically, intellectually, and spirit- 
ually, have all in a way been improved. This 
mixture and the present facility of travelling, 
when properly used, are great handmaids in 
the exaltation of man toward the ideal real- 
ized in the God-man. Hence the superiority 
of churchly college groups or universities like 
the University of the South. But beyond 
such an university as this aims to be, we need 
a great central Church Post-Graduate Uni- 
versity to give to this country the most thor- 
oughly rounded men in all the spiritual, intel- 
lectual, and physical phases of life. — ^C. F. H. 
7 



APPENDIX IV 

Christianity is suited to man ; 

I. As an intelligent being. 
II. As a moral being. 

III. As a social being. 

IV. As a political being. 
Vf As a sinful being. 

VI. As a sorrowful being. 
VII. As a mortal being. 
VIII. As an immortal being. 

Rev. C. H. Ticknor. 



APPENDIX V 

Learn never to pay too much for your 
whistle. Listen to Benjamin Franklin on this 
subject. 

**When I was a child of seven years old, 
my friends, on a holiday, filled my pockets 
with coppers. I went directly to a shop where 
they sold toys for children ; and, being 
charmed with the sound of a whistle that I 
met by the way in the hands of another boy, 
I voluntarily offered and gave all my money 
for one. I then came home, and went whist- 
ling all over the house, much pleased with my 
whistle y but disturbing all the family. My 
brothers and sisters and cousins, understand- 
ing the bargain I had made, told me I had 
given four times as much for it as it was 
worth ; put me in mind what good things I 
might have bought with the rest of the money ; 
and laughed at me so much for my folly, that 
I cried with vexation ; and the reflection gave 
me more chagrin than the whistle gave me 
pleasure. 

*' This, however, was afterward of use to 
rne, the impression continuing on my mind ; 



I oo Appendix V 

so that often, when I was tempted to buy 
some unnecessary thing, I said to myself, 
DonU give too much for the whistle; and I 
saved my money. 

*' As I grew up, came into the world, and 
observed the actions of men, I thought I met 
with many, very many, who gave too much 
for the whistle. 

* ' When I saw one too ambitious of court 
favour, sacrificing his time in attendance on 
levees, his repose, his liberty, his virtue, and 
perhaps his friends, to attain it, I have said 
to myself, This man gives too much for his 
whistle, 

*' When I saw another fond of popularity, 
constantly Employing himself in political 
bustles, neglecting his own affairs, and ruin- 
ing them by that neglect, He pays^ indeed^ 
said I, too much for his whistle. 

** If I knew a miser who gave up every kind 
of comfortable living, all the pleasure of do- 
ing good to others, all the esteem of his 
fellow- citizens, and the joys of benevolent 
friendship, for the sake of accumulating 
wealth, Poor man^ said I, you pay too much 
for your whistle. 

** When I met with a man of pleasure, sacri- 
ficing every laudable improvement of the mind, 
or of his fortune, to mere corporeal sensations, 
and ruining his health in their pursuit. Mis- 
taken many said l^you are providing pain for 



Appendix V i o i 

yourself^ instead of pleasure ; you give too 
much for your whistle, 

*' If I see one fond of appearance or fine 
clothes, fine houses, fine furniture, fine equi- 
pages, all above his fortune, for which he con- 
tracts debts, and ends his career in a prison, 
Alas^ say I, he has paid dear^ very dear^ for 
his whistle. 

** When I see a beautiful, sweet-tempered 
girl married to an ill-natured brute of a hus- 
band, What a pity ^ say I, that she should pay 
so much for a whistle / 

" In short, I conceive that great part of the 
miseries of mankind are brought upon them 
by the false estimates they have made of the 
value of things, and by their giving too much 
for their whistles,'' — C. F. H. 



APPENDIX VI 

Each of us has some intended niche to oc- 
cupy, some one particular work to do, just as 
surely as it was the work of our Divine Re- 
deemer, and of Him alone, to achieve the 
salvation of the world. 

It may be a task of many years. It may 
be a single action, a single witness to truth, 
a single act of duty done on one particular 
day, at one hour — nay, in the compass of a 
few minutes, yet carrying in it all the moral 
power of a lifetime, and exhausting by being 
done the reasons for which, in the Eternal 
Mind, life was given to the agent. A mar- 
tyr may compress into a few minutes' agony 
all the mental and spiritual work on which a 
philanthropist spends his time during his four- 
score years ; a mother may by bringing up a 
child in the fear of God, do as much in the 
eyes of our common Master, as a great teach- 
er or statesman. The question is. What are 
we each of us meant to do ? And this ques- 
tion can only be answered by a survey of our 
capacities and our circumstances, which do 
practically interpret the will of God to each 
of us.— H. P. Liddon, D.D., D.C.L., Late 
Chancellor and Canon of S. Paul's. 



APPENDIX VII 

The period of youth between the ages of 
sixteen and twenty-one is more critical, prob- 
ably, than any other period of life. The re- 
straints of school life are suddenly cut off 
when the boy leaves his school or his home, 
and he finds himself possessed of much of the 
responsibility and independence of manhood. 
Yet his character is but little more advanced 
when he enters college, than it was when he 
left his school, three months before. His 
character is still in the formative period, and 
it continues so until the end of his college 
course. 

But his college life is a much more potent 
factor in the development of character than 
was his school life. He is subject to new- 
temptations. He necessarily has much less 
restraint. The individual responsibility of 
manhood is fast coming upon him. He must 
begin to shape his own character. He must 
meet his responsibilities as never before. 
But he has not yet the strength and the wis- 
dom of manhood. He needs and greatly 
needs, and more than at any other period pre- 
cedent or subsequent, every good influence 



I04 Appendix VII 

that can be provided for him. It is a terri- 
ble strain upon him if he is suddenly cut 
loose from all the benign influences of his 
school days, and plunged into an environment 
and into an atmosphere which are entirely 
different from, or possibly antagonistic to, 
the influences v^hich have been shaping his 
character hitherto. . . . 



RELIGION IN EDUCATION. 

It is quite impossible to meet the question 
of education, without taking into considera- 
tion the place religion should occupy in the 
training of young people. If we were to put 
the difference'between intellectual and relig- 
ious education in a nutshell, we should say 
that the one teaches a human being his place 
in the world, the other his place in the uni- 
verse. To teach a child or a youth his place 
in the world, is to bring him to realize his 
position with regard to other men. A school 
or a college teaches the pupil his own mental 
worth, in comparison with that of others with 
whom he has been thrown in competition. 
He learns his own powers, and how they 
may be supplemented by the acquisitions of 
literature and learning, and the appliances of 
art and science. He is enabled to do more 
than he could do before, and the place of ac- 
tive exertion in society for which his powers 



Appendix VII 105 

and attainments fit him, he is guided into 
discovering. This is all that mere mental 
training can do for any one. But a human 
creature must come to recognize that the im- 
mediate environment of his life is not the 
whole environment. He is soon made ac- 
quainted with such ideas as those of infinity 
and eternity. Reason tells him that the uni- 
verse is infinite, and that there must be some- 
thing that abides while other things pass 
away and change. What is his relation to 
the permanent and the boundless ? He must 
either be, as far as all he is, and does, goes 
merely one of the changing incidents in time 
and movement, or he must have a hold on 
that which outlives time and remains fixed in 
the midst of incessant movement. Is he 
merely an irresponsible ephemeral, who can 
know no will excepting his own, and no god 
except himself ? 

To teach children and youths of either sex 
how to succeed and enjoy themselves in life, 
how to become efficient, influential, and ac- 
complished, without teaching them religion, 
is to bring them up in selfishness, ignorance, 
and pride. 

If they are to become acquainted with liter- 
ature of all sorts and styles, excepting the lit- 
erature of the Bible and Christianity, the best 
books that were ever written are to be locked 
up and put away beyond their reach. 



io6 Appendix VII 

The want of religious teaching in schools 
is a direct cause of immorality. Moralists 
have gone through a great many devious 
windings in trying to formulate a rule which 
will at once declare what right is, and what 
wrong is. If everything that is pleasing or 
profitable, or for the social happiness of 
others, is declared to be right, then the door 
is opened at once for the inrushing tide of un- 
righteousness and destructive evil. Only one 
rule of right has ever been found to answer 
the question of morals, and this rule is found 
not in reason, but in Revelation. Moreover, 
revealed goodness has always been known to 
mankind, and known only by religion. The 
will of God is the rule of moral conduct. 
This will of God could be learned even by 
the heathen, and when the heathen did the 
things contained in the law, they became, 
through natural inspiration, a law unto them- 
selves. But Christianity has made clear to 
mankind what was only dimly discerned by 
those who knew not Christ. 

Religion in education means the teaching 
children their relation to a God whose will is 
the only sound moral law. To teach young 
people how to use their powers and opportu- 
nities for the end of temporal success and nof 
to place the Bible in their hands, and to make 
them study the history of God's dealings with 
His people and His Church, is to bring them 



Appendix VII 107 

up as well-informed and accomplished sav- 
ages, and to give them every motive to for- 
sake what is best for themselves, their coun- 
try, and the progress of the race. 

— The Churchman^ 



APPENDIX VIII 

True men scorn to use a proxy in religion, 
and men of true character are men who can't 
be bought. lL,ike Andrew Marvel **when he 
showed the courtier his neck of mutton and 
greens, said, * While I dme on these, your 
master cannot buy me/ " — C. F. H. 



APPENDIX IX 

A CORRESPONDENT of the Evening Post 
gives the following astonishing and over- 
whelming facts concerning the inroads death 
has recently made in the ranks of the scho- 
lastic hierarchy of Yale : Palm.er, salatato- 
rian, of the class of '92, died three months 
before his class was graduated ; Cox, of '91, 
graduated second in his class, died last year ; 
Thatcher, of the same class, graduated with 
philosophical rank, died the month after 
graduation ; Bennett, class of '86, with the 
same rank, died last year ; Hunt, salutato- 
rian of the class of '86, died last summer; 
Wiggins, valedictorian of the class of '85, 
died in 189 1 ; White, salutatorian of the 
same class, died in the autumn of 1893 ; 
Carr, of '84, graduated with high oration 
rank, died in 1888 ; Kellogg, salutatorian of 
the class of ^Zt^^ died the same year ; Loomis 
and Lewis, of the same class, graduated with 
high oration honors, died in 1884 and 1887, 
respectively ; Professor McLaughlin, of the 
same class, graduated with honor, died in 
1893 ; Johnson, valedictorian of '82, died in 
1885 ; Whitney, late instructor of English of 



no Appendix IX 



the same class, died in 1892. This corre- 
spondent shows that most of these persons 
had not very strong constitutions, and that 
** the want of vitality unquestionably was ag- 
gravated by a neglect to husband what they 
had." His contention is that athletics are 
pursued irrationally ; that some of the stu- 
dents carry them too far, and that intellect- 
ual men who most need it neglect exercise 
almost entirely, — The Churchman^ April 25, 
1896. 



APPENDIX X 

**The Jews," the Rev. H. Goodwin has 
written, * * wero a chosen people, to preserve 
the primitive traditions of our race in their 
integrity, and to maintain through many 
centuries the Messianic idea with an ever-in- 
creasing brightness until the Messiah came. 
The Chinese, strange as it may sound, were 
a chosen people, to realize the great idea that 
to give stability to society and to ameliorate 
the physical condition of men, the education 
of the public intelligence is one of the indis- 
pensable means. The Greeks were elected to 
develop the true in philosophy, and realize 
the highest ideal of the beautiful^ as embod- 
ied in language, poetry, and sculpture. The 
Romans, too, were a chosen people, and in- 
trusted with the mission of developing the 
science of government, of organizing physical 
force, and of achieving grandeur of empire. 
And has not that Providence 
chosen America, too, and given here a mis- 
sion larger, more varied, and more direct in 
its bearing upon the last scenes of the 
world's history ? . . . 

* * Originating in Asia . , , this people 



112 Appendix X 

have, after nearly three thousand years, come 
around to face on Asia their birthplace, have 
completed the circle, have reached their rest- 
ing place." 

If this points to the Anglo-Saxon race 
completing the v^rork of the world, we are 
participants in a great mission which we 
should not dishonour. 



APPENDIX XI 

' * From the days of the Apostles down to 
the present time, Christians have ever found 
the strongest confirmation of their faith, and 
the most convincing assurance of the di- 
vine truth of Christianity in the manifestation 
of the power of the Gospel, as they have ex- 
perienced it in their own lives, or have seen 
it revealed in the work of Christ in the 
world. . . . 

** * The great characteristic of Christianity, 
and the great moral proof of its divinity,* 
writes Mr. Lecky, * is that it has been the 
main source of the moral development of 
Europe, and that it has discharged that of- 
fice, not so much by the inculcation of a sys- 
tem of ethics, however pure, as by the assim- 
ilating and attractive influence of a perfect 
ideal.* . . . 

**It is the same Christ Who has ever been 
in the world, guiding, enlightening, sanctify- 
ing ; but from age to age the world has heard 
His voice, and received His teaching accord- 
ing to its capacity, and thus the actual real- 
ized Christianity of the world has been the 
expression of the divine truth imperfectly and 

8 



ii4 Appendix XI 

inadequately conceived. According as, un- 
der the guiding of the Divine Spirit, we gain 
clearer light and a truer insight into what is 
highest and best, we gain, not the idea of a 
new Christ, but a truer and more adequate 
knowledge of the Christ whom Christians 
have always loved and reverenced, 

" The subject of vital practical importance 
for the Christian is not so much * Christian- 
ity in the world,' as * Christ in the world.' If 
he follows with interest the course of the his- 
tory of the Christian Church, and endeavours 
with loving care to trace out the various 
phases through which Chrisiianity has passed, 
and to understand the various aspects under 
which it has been presented to the world, 
it is because in all these he can recognize 
the presence of the Divine Saviour, and 
learn to understand the method of His 
working. . 

"Once it is clearly realized that, in the act- 
ual Christianity of any given period, we may 
recognize the acceptance of the divine and 
perfect truth of Christianity in the only way 
in which it was possible, in accordance wilh 
the laws of human nature, that it could be re- 
ceived by the men of that period, it becomes 
evident that in the evil which accompanied 
or resulted from its spread, we have not to 
deal with something special and peculiar to 
Christianity, but simply with the one case of 



Appendix XI 115 

the much wider problem of the existence of 
evil in general." — Christ in the World, By 
William M. Foley, B.D., Rector of Asheaton, 
Diocese of Limerick. 



APPENDIX XII 

How many men of the present day conceive 
of Jesus Christ only as a Teacher of com- 
manding influence, Who lived in this world 
eighteen centuries ago, and Whose life has 
left an impression not merely indelible but 
even yet, in some ways, deepening ! Recog- 
nizing this, they gather up all that can illus- 
trate His appearance among men. . . . 
But here too often the appreciation of that 
life really ends. Men learn habitually to 
think of Christ as of one Who belongs only 
to human history . . . and has passed 
away. Where He is now, what He is, 
whether He can be approached by us, whether 
He can act upon us, are points from which 
they either turn away their thoughts, or which 
perhaps they contemptuously dismiss as be- 
longing to the category of theological ab- 
stractions ; and if S. Paul were here, what- 
ever else he might say about such students, 
would he not certainly say this. That they 
know Christ only after the flesh? — H. P. 
Liddon, D.D., D.C.L., Late Chancellor and 
Canon of S. PauPs. 



APPENDIX XIII 

** A Man is as He Behaves " 

** It is not, who His father was. It is not, 
what his talents and attainments are. It is 
not, what he is, in circumstances. These 
are all accidents. Not of the essence. It 
is the way he has himself. It is his behav- 
iour. * Manners makyth man.* " 

— Bishop Geo. Washington Doane. 



APPENDIX XIV 

In the quaint language of John Wycliffe, 
** Look thou live a rightful life in thine own 
person, both anent God and man, keeping the 
hests of God, doing the works of mercy, 
ruling well thy five wits, and doing reason 
and equity and good conscience to all men. 
. . . Live in meekness, and truly and wil- 
fully to thy labour. . . . God wots what 
state is best for thee, and will reward thee 
more than all earthly lords may, if thou dost 
it truly anji willingly for His ordinance. 
And in all things beware of murmuring 
against God and His visitation, in great 
labour and long, and great sickness and 
other adversities, and beware of wrath, or 
cursing and warying or banning of man or of 
beast. 

*'And ever keep patience and meekness 
and charity both to God and man. And 
thus each man . . . oweth to live, to save 
himself and help each other ; and thus 
should good life, rest, peace^ and charity be 
among Christian men and they be saved, and 
heathen men soon converted, and God 
magnified greatly in all nations and sects 
that now despise Him and His law, for the 
wicked living of false Christian men." 



APPENDIX XV 

God is Love ! What a Theme ! 

" Could we with ink the ocean fill, 

And were the skies of parchment made, 
Were every reed on earth a quill, 

And every man a scribe by trade. 
To write ' the love of Thee, dear Lord I ' 

Would drain the ocean dry, 
Nor could the scroll contain the whole 

Though stretched from sky to sky.'* 

The Love of God ! What a Theme ! 

Heavenly in its birth : touching and pro- 
phetical in its language : miraculous in i.s 
supremacy ; more than astronomical in its 
company : penetrating to the full its tele- 
scopic view of God, and even overflowing it 
in all the immensity of eternity : marvellous 
in its light : above all in its mercy and peace : 
attended by God's highest creations in hom- 
age : lifting man up to and into the image of 
the Godhead : forged by immaculate omnis- 
cience : wise above all selfishness : con- 
ceived in Jesus by the Holy Ghost : heralded 
by angels and men : marked in the material 
heavens and on earth : accompanied by its 



120 Appendix XV 

companions, glory to God and good-will to 
men : developing the tyranny, servitude, and 
sinfulness of sin : enthroning the liberty of 
true freedom: unsurpassing in its humility, 
yet unequalled in its greatness : it produced 
the creation of free-will: it brought the 
world's insulted God to earth : it made God 
man : it redeemed all mankind : it produced 
the cleansing blood of salvation : it overcomes 
Satan : it lights the grave : it brightens 
Paradise : it opens Heaven : it raises men 
above the angels: it is the joy of God^s 
presence : it is the one grand overshadowing 
fulfilment of all in all. It is the very ful- 
ness of God, God is Love I What a 
Theme ! — C. F. H. 



ADDENDA A 

It is the clear, express promise of Jesus 
that those who live as valuing most highly 
the heavenly reward shall not be left with- 
out reward on earth. 

Has this promise been fulfilled ? 

This question is not to be answered by any 
arguments drawn from individual cases. 
General truths are not to be tested by par- 
ticular instances. We must inquire, there- 
fore, how Christianity affects the temporal 
prosperity, not of individual Christians, but 
of Christian communities. 

The highest state of material progress at- 
tained before the coming of Christ, for all its 
splendor and magnificence, presents but a dis- 
mal picture. Acquaint yourself with the life 
of the Romans, and you will come to the con- 
clusion that in ancient civilization there was 
really very little that was not out of joint. 
. . . The symptoms point the expert 
student of Christian times at once to the 
disease. But for the treatment of its suffer- 
ing, pre-Christian civilization knew no bet- 
ter remedy than the will of the strongest, 
and possessed no higher resource than the 
violent repression of material force. 



122 Addenda A 



Starting from a low view of human nature 
statesmen regarded society as a conglom- 
erate of discordant elements, which they 
proceeded to reduce to order as best they 
could, without regard to any principle of 
right. 

At Rome it was no uncommon 
practice to make a pre-nuptial agreement that 
boysonly should be reared.^ . . . Of the 
emperors before Constantine more than 
eighty per cent, were sacrificed either to war, 
conspiracy, or private hate. Tlie hideous 
practice of human sacrifice also demanded its 
yearly tithe of victims. For it was not only 
wild and savage barbarians who offered their 
sons and daughters to devils, the practice was 
common to Greece and Rome. 

Men passed their days in an almost chron- 
ic state of evil tumult, in which defeat meant 
banishment or death. . . . We cannot 
realize the condition of society under which the 
butchery of thousands, without trial and with- 
out compunction, was a common occurrence. 
, . . To keep itself from utter stagnation 
the state was forced either to pursue unceas- 
ingly a policy of foreign aggression, or to en- 
courage civil strife. Even in the later days cf 
the Republic, unless engaged in party struggle 
or intestine war, the rich had no resource but 
frivolous and vicious amusement ; while the 

1 Cf. Stobscus, Filorilegium, Ixxv. 



Addenda A 123 

poor, debauched by state dole*;, sank into 
the helpless, hopeless state of self-contempt. 
. . . From the first, however, Chris- 
tianity made men feel that we are all the 
children of a common Father, that we are 
bound to love and serve Him with all the 
heart and soul, and that we exemplify and 
prove our love by loving our brethren, His 
children. Thus, while changing men's con- 
ception of the relation which they bore to 
each other, did it supply the highest motive 
for the discharge of the duties arising out of 
that relation. The Gospel placed moral obli- 
gation above positive command, ^ and changed 
the views, the temper, and the character of 
man. Henceforth the individual felt himself 
to be more than a subject of the government 
under which he lived. He belonged to a 
kingdom which taught him higher rights, 
nobler duties, truer liberty ; the right, amid 
the tumultuous strife of nations, in patience 
to possess his soul, the duty to shun the evil 
and do the good. . . . 

Thus endowed with a consciousness of his 
dignity, man began to exert an energy and 
to apply a perseverance which should enable 
him to live more worthily. He began by 
putting a higher estimate on human life. 
The Gospel proclamation, that one perfect 
and sufficient sacrifice had been offered, once 

1 See Butler, Analogy, Chap, i., p. ii. 



124 Addenda A 



for all, for the sins of the whole world, put 
an end to the hideous practice of immolating 
human victims. Individual violence was les- 
sened, exposed children were rescued, public 
tyranny was restrained, woman was elevated, 
labour was dignified, the slave was set free, 
gladiatorial combats ceased, the horrors of 
war were mitigated, peace was fostered, man- 
ners were softened, lofty aspirations, generous 
enthusiasm were awakened.^ — Rev, C. Cros- 
legh, D.D. 

**The Romans (according to E. P. Evans, 
in his 'Animal Symbolism,' etc.) do not ap- 
pear to have made any contributions what- 
ever to natural science, although the vast ex- 
tent of their domains afforded them an 
excellent opportunity for such investigations." 
—C. F. H. 

> Christianity Judged by its Fruits. 



ADDENDA B 

Life's Mission 

Go forth to life, O child of earth ! 

Still mindful of thy heavenly birth : 
Thou art not here for ease or sin, 

But manhood's noble crown to win. 

Though passion's fires are in thy soul, 
Thy spirit can their flames control ; 

Though tempters strong beset thy way, 
Thy spirit is more strong than they. 

Go on from innocence of youth 
To manly pureness, manly truth ; 

God's angels still are near to save, 

And God Himself doth help the brave. 

Then forth to life, O child of earth I 
Be worthy of thy heavenly birth ! 

For noble service thou art here ; 
Thy brothers help, thy God revere. 

— Samuel Longfellow. 



ADDENDA C 

The Prayer-Book 

** We find the following in an exchange, 
credited to a Unitarian paper without desig- 
nation. It shows a just appreciation of the 
Church's service : 

*No wonder the Episcopalian loves the 
service of his Prayer-Book. For those to 
whom its leading thoughts are true, to take 
part in it must*be like taking part in render- 
ing a noble oratorio. The simple, stately 
phrases move on like solemn music. Observe 
their orderly procession : first, the head bows 
in quiet confession and then uplifts a bright 
and shining face ; then follows reverent 
listening as to oracles, Bible oracles, broken 
by the peals of praise ; then the firm tread 
of the *' Creed," and last, the bowed head 
again in the low, long responsive murmurs of 
the Collects and Litany. Each part beautiful 
in detail, each richly varied from the next, 
yet all conspiring to unity. The service is a 
noble work of art. 

' And it is what public service should be 
— a common service. The book is truly 



Addenda C 127 

called the *'Book of Common Prayer.'* The 
people make together that *' General Confes- 
sion" with which it opens ; the j eople praise 
in choral Psalms and Glorias ; the people 
read the Psalms for the day in alternation 
with the Priest ; the people respond, peliiion 
by petition in the Litany, and take each of 
the Ten Commandments to themselves, and 
by Amens appropriate the Prayers and Col- 
lects which the Priest recites ; and here and 
there the people rise, and here and ihere they 
kneel together. The Priest, though having 
much to read, never for a long space reads 
alone, so closely do the people follow with 
him-. Many ages and experiences and modes 
can enter this service, and each find that which 
is its own ; the little child in its first church- 
going will recognize the "Our Father" he 
has learnt at home, and to the old in years it 
must be full of clustering associations. And 
the use of the same book by all Fpiscopa- 
lians widens the communion through all the 
lands. At the hour of worship all wlio bear 
this name are treading the same word-paths 
of thought and praise. Let Sunday c:>me, 
and wherever he can find his Church, the 
traveller is a native and the stranger feels at 
home.* " 



ADDENDA D 

The Christian Creed announces to us not 
in the first place a world-wide Philosophy, or 
even a universal Religion, but it introduces us 
to a Supreme Person — Jesus Christ, our Lord. 
In heaven as on earth, over things invisible 
as over things visible, over things immaterial 
as over things material, this Person is repre- 
sented as Supreme. 

In the natural creation, in the Universe, His 
supremacy is that of the Eternal Reason, the 
Pre-incamate Word of God, the Logos of 
Greek thought, by Whose agency the world of 
matter was created and is sustained, Who is 
at once the beginning and the end of material 
things. '^ All things have been created 
through Him and unto Him." 

And in the spiritual creation, in the Church, 
this same Person is represented as the In- 
spirer and the Illuminator of man in his intel- 
lectual being, the Light and the Life of hu- 
manity, the revealer to man of the Divine 
character, * * manifesting God with increasing 
clearness at each successive stage in the great 
scale of being," until, in the fulness of time, 
He Himself ** for us men and for our salva- 



Addenda D 129 

tion came down from heaven, and . 

was incarnate, . . . and was made 

man." 

This doctrine of the Incarnation of the 
Christ implies the exaltation of human nature, 
and the consecration of all human relations 
with the visible creation, and, in connection 
with the conquest of sin and death, opens up 
the vista of the glorious destiny of the chil- 
dren of God, purposed before tlie world was. 

Now, this doctrine of the Pre-incarnate 
Word and the Incarnate Christ, though it un- 
doubtedly stands in the forefront of the pro- 
logue to St. John's Gospel, though it is hardly 
less prominent in the opening to the Epistle 
to the Hebrews, and though it finds special 
emphasis in the two great Christological pas- 
sages which I have quoted from the Epistles 
to the Ephesians and the Colossians, and 
though lastly it forms the groundwork of the 
great Creed which is common to all the 
Churches, in reality, until lately, has exer- 
cised very little influence over modern 
thought. 

The loss is most serious. ** How much " 
— says the late Bishop Lightfoot in comment- 
ing on this Epistle — **our theological concep- 
tions suffer in breadth and fulness by this 
neglect a moment's reflection will show. 
How much more hearty would be the sympa- 
thy of theologians with the revelations of sci- 



130 Addenda D 

ence and the developments of history, if they 
habitually connected them with the operation 
of the same Divine Word Who is the centre of 
all their religious aspirations, it is needless to 
say. Through the recognition of this idea 
with all the consequences which flow from it 
as a living influence, more than in any other 
way, may we hope to strike the chords of that 
** vaster music " which results only from the 
harmony of knowledge and faith, of reverence 
and research." ^ . . . 

What then in the light, on the one hand of 
Evolution, and on the other of the Incarna- 
tion, is meant by the Supremacy of Christ in 
History ? 

It means, 'in the first place, that God has a 
plan for the world : it means that Order and 
Progress in Human civilization is real : it 
means that the cry of the cynic and the social 
agnostic is not only not true, but is a gross 
blasphemy against God's purpose for Human- 
ity : it means that God has for the world a 
great educational plan by which both the per- 
fection of the individual and the perfection of 
the race is to be accomplished : it means that, 
in the development of ihat plan, each age of 
the world has iis own special work to do : it 
means that Progress is not only a vital fact 
of human existence, but that it is its vital 
law : it means that there is a Christian ideal 
for Society, that there is a Social Order which 
1 Lightfoot's Colossians, p. ii6. 



Addenda D 131 

is the best, and that toward this Order the 
world is gradually moving : and finally, it 
means that Christ, as the Eternal Word of 
God, has always been and is still the acting 
Motor of creation and Providence, ever op- 
erating in the region behind phenomena, the 
originating cause of all energy, all life, all 
thought : it means that Christ **in becoming 
Incarnate did not desert the rest of his crea- 
tion," but is the Quickening Impulse of all 
that is best in what we call modern civiliza- 
tion, the Nourisher of new graces in the ever- 
widening circles of the family, the society, the 
state, the Inspirer of art and literature and 
morals and government, by lifting them all 
into a higher atmosphere of hopefulness than 
was ever possible until He came, " the Head 
over all things, to the Church, the Fulness of 
Him Which filleth all in all.'' —Dean Stubbs, 
D.D. 



ADDENDA E 

The one dominant idea of all the specula- 
tions that belong to our age is that of evolu- 
tion or growth. We are bidden to observe 
how everything that now is results as a prod- 
uct from causes or forces which have gone 
before it. Every man, for example, is what 
he is through inheritance and the influence of 
his environment. He has inherited a certain 
nature from, his parents and ancestors, and 
this nature has been modified in its growth 
by the external agents which have been 
brought to bear upon it. . . . 

It is true that the ordinary forces of nat- 
ure, working in human society, are shown to 
evolve certain rules of morality. Mr. Her- 
bert Spencer is the great exponent of the 
ethics of evolution, Man, as he explains, 
and as every one must adaiit, has in him by 
nature a desire to obtain v/hat is agreeable to 
him. That is the original nisus or effort of 
all animal existence. In acting upon this 
desire men have discovered by experience 
that each, by co-operating with others, can 
get more of what he likes than if he stands 
alone. . . • 



Addenda E 133 

This philosophy satisfies Mr. Herbert 
Spencer and many of his followers. , . , 

But what authority has social well being 
over the individual ? The evolutionist culii- 
vators of ethics tell us that virtue is to be 
traced to natural desire, and that to be good 
mea.ns to have been pushed to certain feelings 
and conduct by this universal instinct. Then 
** I ought" only means "the interest of 
others is making a certain demand upon me." 
If you protest, '• To me, my own pleasure is 
naturally more than the pleasures of others ; 
why should I sacrifice my pleasuie to theirs ? '* 
the evolutionist may indeed express a doubt 
whether you are seeking your pleasure in the 
wisest way, but he has no right to speak to 
you of your duty. This defect in the evolu- 
tionist ethics, the want of power to say " I 
ought " and *' You ought," has drawn out at 
last a very remarkable protest from that de- 
votee of science and most lucid and candid of 
thinkers, Mr. Huxley. I say *'at last" be- 
cause up to *his year Mr. Huxley had seemed 
to know nothing but evolution, in morals as 
in the physical world. He has spoken, for 
example, of a taste for acting virtuously as a 
chance natural endowment, precisely similar 
to an ear for music. But in a discourse de- 
livered some months ago at Oxford, which 
occasioned a good deal of surprise, but of 
which the significance has not yet been ade- 



1 54 Addenda E 

quately appreciated, Mr. Huxley, knowing 
well what he was doing, broke away from the 
evolutionist ethics, put his finger on the de- 
fect of which I am speaking, defied the logic 
of natural science in the region of conduct, 
and took his place with those who hear a 
voice of authority bidding man do the right 
and not please himself. If we are to know 
ourselves only as projectiles of natural desire, 
then the base and brutal person, Mr. Huxley 
seeSj impelled by his instincts, does not dif- 
fer in kind from the most virtuous, impelled 
by theirs ; he is no more to be blamed than 
they are to be praised. Mr. Spencer has 
managed to shut his eyes persistently to this 
conclusion of* his philosophy, and has been 
accustomed to denounce wrongdoers with 
hearty indignation. But Mr. Huxley has 
now expressed in the firmest words his delib- 
erate and mature conviction that we have a 
genuine sense of duty, come from -whence it 
may ; that we could not do without it, and 
that the morality which is only that of the 
cosmic or fleshly instincts has no right to 
speak of duty. 

Again, what is a man's nature good for, if 
it has no reverence ? If you could imagine a 
child entirely without reverence, should you 
regard such a child with approval or pleas- 
ure? 

Authority, appealing to the inner man and 



Addenda E 135 

constraining us to look up to it with rever- 
ence — is not this, I ask you, what we 
chiefly want for our moral life ? — I. Llewelyn 
Davies, D.D. 



ADDENDA F 

V/hat Carlyle called the ** cash nexus," 
what had better been called the **cash insu- 
lator,'* has come ia. And the joy of service 
to their fellows and their God by the work of 
their hands has failed, helped not a little 
thereto in the mechanic and factory-hand's 
life, by the fact that he never sees the fruit 
of his hands' labour himself ; and whilst he 
spends his life in making one bolt, or screw, 
or ratchet, or spindle, the great engine he 
laboured for and the cloth he helped to make, 
pass from him and have nothing of his own 
whole soul's full desire stamped upon them. 

It is not that the mass of the people are 
ill-fed, as Ruskin has told us, that makes 
them discontented to-day. It is that joy in 
their labour has ceased under the sun, and that 
work, instead of being worth doing well with 
a great motive of service to God and their 
fellows, is now done only for the money it 
can get. — Canon Rawnsley. 



ADDENDA G 

*' Christ,'* says the Peasant-poet of the 
fourteenth century, William Langland, 

" Gave each man a grace to guide himself with, 
That idleness encumber him not, envy nor pride. 
Some He gave wit with words to show, 
Wit to win their Hvelihood with as the world asketh ; 
As preachers and priests and prentices of law 
They loyally to live by labor of tongue, 
And by wit to make wise others as grace them would 
teach. 



And some he learned craft and cunning of sight. 
With selling and buymg their livelihood to gain ; 
And some he learned to labour a loyal life and a true ; 
And some he taught to till, to ditch and to thatch : 
And some to divine and divide, numbers to know ; 
And some to compass craftily and colours to make ; 
And some to ride and recover what unrightfully was 

won ; 
And all He learned to be loyal, and each craft love 

other. 
Though some be cleaner than some, see ye well, quoth 

He, 
That he that followeth the fairest craft to the foulest 

1 could have put him ; 
Look that none blame other, but love all as brethren ; 
And who that most mastery can be mildest of bearing, 
And crown conscience king and make work [craft] 

your steward.''"' — Dean Stubbs, D.D. 



ADDENDA H 

Aix advance, in God's kingdoms of nature 
and of grace, is gradual, and is worked out 
by concurrent efforts. Even the coming of 
Christ, the greatest of all changes to the 
world, was made subject to this Law of the 
Almighty government of the world. 

The self-same law rules in regard to the 
Christ in History. At each successive epoch 
His beautiful and beneficent work is hindered, 
dragged down by the weight of circumstances, 
by the character of the human beings who 
make up the atoms of the Church of Christ. 
In each successive period the ideals are the 
same ; throughout the ages the Divine Love, 
the Divine Morality, the Divine Community, 
are set before men ; and we seize now on one, 
now on another idea from it, accept a scrap 
of it, stain it with our human infirmity, and 
then proclaim ourselves as the true followers 
of the Christ. It is only by slow degrees, 
answering to the long evolution of the ma- 
terial world, that the Gospel of Jesus Christ 
emerges out of the darkness and confusion 
into which our limits, religious, social, moral, 
have cast it. We make our religion (as men 



Addenda H 139 

said of the idols of the heathen) in our own 
likeness : not *' Man in the likeness of God," 
but, the other way, '* God in the likeness of 
Man.'^ This is the education of the World's 
life, slow, disappointing, sad. And the Rev- 
elation of Jesus Christ is never exempt from 
this law. . . . 

In speaking of this subject we approach 
some of the deepest and most difficult prob- 
lems of life. And if we will honestly read in 
History and take note, at successive epochs, 
of the manner of our Lord's dealings with 
His Church and with the World around and 
within it, we shall at last begin to understand 
how it is that the Revelation of the Glad Tid- 
ings has taken such diverse, sometimes such 
mischievous forms, and has so little corre- 
sponded to the beautiful simplicity of the 
Gospel story, and has so feebly carried out 
the ideals proclaimed in those sacred writings, 
on which we still pore without penetrating 
beneath the surface. Could we see deeper, 
we miglit begin to understand more about that 
higher life toward which the Scriptures ever 
point ; we should begin to see something of 
the divine glory of our Redeemer's counte- 
nance. 

One of the most gifted of our writers, lately 
lost to us, saw this truth and puts it well : 

** The Lesson of History I think is this : not 
that all the good which might have been 
1 Dean Church. 



I40 Addenda H 

hoped for to society has followed from the 
appearance of the Christian Religion in the 
forefront of human life ; 7iot that in this wil- 
ful, blundering world, so full of misused gifts 
and wasted opportunities and disappointed 
promises, mistake and mischief has never been 
in its train ; not that in the nations where it 
has gained a footing it has mastered their be- 
setting sins — the falsehood of one, the feroc- 
ity of another, the characteristic sensuality, 
tlie characteristic arrogance, of others. But 
History teaches us this : that in tracing back 
the course of human improvement we come in 
one case after another upon Christianity as the 
source from which improvement derived its 
principle ahd its motive.'' 

As another ^ phrases it : '* In a word, Chris- 
tianity comes into the world not as a Co7t- 
queror but as a Refor^ner'*'' — with the higher 
aim, that is, instead of the lower ; it comes 
not to turn the unresisting creature out of one 
service into another, but to elicit the personal 
independent power in each and enlist it all 
for God and good, by the healthy action of 
each man's judgment and will. And Chris- 
tianity rightly understood is Liberty, wherein 
we must ** stand fast ; for therein Christ has 
made us free." In this world's reckoning, 
what is so noble as a free nation doing right 
and loving right, able to do wrong but scorn- 
ing such low use of liberty ; resisting evil be- 

1 H. O. Wakeman, Oxford House Papers, p. 211. 



Addenda H 141 

cause it loves good, and laying down its life 
rather than lose its freedom and its sense of 
right ? And in the due development of the 
Christian Church, the Christian man, it is the 
same. God has been infinitely merciful to 
us in leaving us free agents. Man . . 
can fall to a higher or a lower estate. And 
for the rise or the fall, man himself is alto- 
gether responsible. 

Now, History is the study of the painful 
development of man's nature and character, 
as it influences and is influenced by its sur- 
roundings. And according as ideas, spiritual 
life, living thought, are strong or weak, so do 
nations and men have glorious or uneventful, 
triumphant or servile, histories. Nothing in 
History is so remarkable as the way in which 
gifted races have risen to eminence, and then 
have either remained stationary — as we see 
in the case of the Chinese or the Hindu civil- 
ization, and, perhaps, still more in the Mo- 
hammedan — or have grown, culminated, and 
then decayed away, after the analogy of the 
life of individuals, as we have seen in the 
cases of the Greek and tlie Roman, and of 
some other nations of Europe. 

Let us read it otherwise, and let us under- 
stand that as the Christian soul is the salt of 
the earth, so the Presence of Christ in His 
Church, and therefore in the world, is the un- 
dying power of life to men and states. We 



142 Addenda H 

may say that all decay of states is due to our 
failure to build on the One Foundation. 

And the reason of it ? Is it not clearly 
this — that the Gospel of Jesus Christ has in 
it Life ? 

It brings us directly into relation with 
God as a merciful Father of the world. It 
teaches us the highest *' altruism," the duty 
of living for others, not for ourselves ; and it 
knits us into the true brotherhood in the 
Church, wherein w^e gain fresh strength. 
Where the muscular force of Antaeus was re- 
newed by every touch of Earth, our spiritual 
force is revived by the constant touch and 
presence of , God in Christ our Lord. 

And out of these blessings springs our 
powder of influencing the personal and civil 
life of mankind, and of instilling fresh vigor 
in flagging forms. For we must, if we be 
true Christians, believe in the possibilities of 
the human race, and in the highest develop- 
ment of the nature of man. And having be- 
fore us the ideal of Christ, we shall be able to 
do our part in stemming the falling current. 
—Dean Kitchin, D.D. 



ADDENDA I 

All things — the Law and the Propliets of 
the Jews, the wisdom of the Greeks, even 
the superstitions of heathenism — led up to 
Christ, the desire of all nations, the fulness 
of Him that filleth all in all. 

It is obvious what a far-reaching principle 
this was. So long indeed as the Church con- 
sisted mainly of Jews or proselytes, it was 
natural that the Jewish dispensation should 
be regarded as the preparation for Christ ; 
but when, as at Alexandria, the Christian 
faith claimed the allegiance of a race by 
whom the Jews were looked upon as an ob- 
scure and not very enlightened nation, it was 
natural to ask, Has God, then, for all these 
ages manifested Himself only to this small 
and exclusive people, and has He left Himself 
without witness for the more progressive and 
enlightened Greeks? And when it was re- 
plied that the wisdom of Plato no less than 
the Law and the Prophets was a revelation 
from God, that philosophy was given to the 
Greeks as their special covenant, as a step- 
ping-stone to the philosophy which is accord- 
ing to Christ, it followed that Christianity 



144 Addenda I 

has its roots not only in the soil of Judaea, 
but also in that of Greece, and that for 
Christians, too, it was a duty to seek after 
wisdom by meditation, by inquiry, by reason- 
ing. 

I have said that Christian theology had its 
birth in Alexandria. When the Christian 
faith, as it had been delivered in its rudimen- 
tary form by the Apostles and their earliest 
disciples and followers, was brought into an 
atmosphere charged with Greek thought and 
speculation, it was inevitable that it should 
be profoundly modified by its new environ- 
ment, and should take new shapes and colors. 
The baptismal formula, involving a belief in 
the Father and the Son and the Holy Spirit, 
could no longer remain in its undeveloped 
simplicity. What is the nature of the God" 
head? — what is implied in the Sonship of 
Christ ? — what is His precise relation to the 
Father ? — if He is God how is He also Man ? 
— if He is Man, how is He also God ? — is the 
Holy Spirit an influence merely, or a Divine 
Being? — in what relation does the Spirit 
stand to the Father and the Son ? — these are 
questions which to the earliest Christians 
in the first freshness of their faith would 
have appeared superfluous or even shocking, 
but to which the keen and subtle intellect of 
the Greeks demanded an answer. And so 
the age succeeding that of Clement and of 



Addenda T 145 



Origen was an age of eager controversy on 
the central mysteries of the faith. The doc- 
trine of the Logos, the Divine Word or Rea- 
son, familiar to the Alexandrian School in 
the writings of the Jew Philo, had been con- 
secrated for Christians by the Evangelist St. 
John, and had been expounded and enlarged 
on by Origen ; and from it sprang the great 
controversy known by the name of A'rius. 
The turning-point of the controversy was the 
question, Was Christ divine in the sense of 
being one with, and equal with, the Father ? 
or, as it was at last formulated. Was He of 
one substance or of like substance with the 
Father? It would be neither possible nor 
edifying to go into the history of this contro- 
versy : it is enough to say that at the great 
Council of Nicaea, summoned by the Emperor 
Constantine in 325, the Arian view was con- 
demned, and a creed was promulgated, the 
original of our Nicene Creed, defining Christ 
as Very God of Very God, begotten not made, 
being of one substance with the Father. 

This was the great characteristic work of 
the Eastern Church — the bringing out in its 
full importance and significance of the doc- 
trine of the Incarnation ; the developing all 
that was involved in St. Paul's declaration 
that in Christ dwelleth all the fulness of the 
Godhead bodily, and that in Him we are 
made full, Who is the Head of all principality 



146 Addenda I 

and power ; the teaching that the Eternal 
Son was made man, not as a kind of after- 
thought in order that He might redeem men 
by His death, but as part of the everlasting 
purpose which God had purposed before the 
foundation of the world. That is what is 
meant by the clause in the Nicene Creed — 
Begotten of His Father before all worlds ; 
that Christ was, as St. Peter says, foreknown 
before the foundation of the world, but was 
manifested at the end of the times for our sake. 
Eastern thought concerned itself mainly with 
the ineffable Godhead — with God as He is 
from eternity ; Western thought rather with 
God in His relation to man, with the Atone- 
ment, with man's free wiil, with the organi- 
zation and sacraments of the Church. The 
East was the founder of theology, the West 
of anthropology. ^ 

And it has been well pointed out by an 
American theologian ^ that the doctrine of the 
Trinity as formulated at Nicaea was the fulfil- 
ment of all that was true in Greek philoso- 
phy. 

The idea of the threefold nature of God, 

1 It has been excellently remarked, however, by the 
late J. G. Lonsdale, in his recently published sermons, 
that "Theology is also anthropology ;" z.^., that we 
can only know God as He comes in contact with hu- 
manity. Cf, St. John i. 18. ©eov ovSeis eutpaKCv 
wwTTOTe • 6 fiovoyevr}^ vibj . . . e/cetvo? e^rj-y^o-aro. 

2 Allen, Continuity of Christian Thought, p. 92. 



Addenda I 147 

though latent in the Christian consciousness 
from the beginning, and involved in the Bap- 
tismal formula and in many passages of St. 
Paul's writings, was yet not distinctly brought 
out until the Christian tradition came into 
contact with Greek thought. In this sense it 
is quite true that Christian doctrine has been 
the subject of development. . . . 

" It is not incredible," says Bishop Butler, 
speaking of the Bible, " that a book which 
has been so long in the possession of mankind 
should contain many truths as yet undiscov- 
ered." »— Rev. R. E. Bartlett, M.A., Bamp- 
ton Lecturer, 1888. 

1 Analogy, Part ii., chap. iii. 



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